p^fe 


<^^OGICAL  St^"^^' 


BX  8990  .A8  G4  1849 
Reformed  Presbyterian  Churct 

in  North  America. 
Reformation  principles 

ftYhi  hi  tfi(i 


/649 


REFORMA  I'iON^mi^^  IPLES 


REFORMED  PRESBYTERIM  CHURCH, 


UNITED  STATES  OF  AMERICA. 


He  established  a  Testimony  in  Jacob,  and  appointed  a  Law  in  Israel, 
which  he  commanded  our  fathers  that  they  should  make  them  known  to 
their  children  ;— who  should  arise  and  declare  them  to  their  children:  that 
they  might  set  their  hope  in  God,  and  not  forget  the  works  of  God ;  but 
keep  his  commandments. 


PHILADELPHIA: 

ISAAC    ASHMEAD,    PRINTER. 

1849. 


New  Yokk,  Mat  12,  1806. 
The  Reformed  Presbytery,  impressed  with  the  duty  of 
exhibiting  a  Historical  View  of  the  Christian  Church,  as  a 
Testimony  of  their  thankfulness  to  God  for  his  goodness  to 
his  covenant  people,  and  of  their  approbation  of  the  faithful 
contendings  of  the  saints ;  and  also  to  serve  as  a  mean  of 
instruction  to  those  who  are  desirous  to  understand  the  Pres- 
bytery's FIXED  Testimony,  Do  hereby  ratify  and  approve  of 
the  Preface  and  the  Brief  Historical  View  of  the  Churchy 
with  the  proposed  Amendments  and  Additions;  and  they 
hereby  also  appoint  Messrs.  William  Gibson  and  Alexander 
M'Leod  a  committee  to  insert  those  amendments  and  addi- 
tions in  their  proper  places,  and  to  publish  the  work  with  all 
convenient  speed. 

Mat  15,  1806. 
The  Presbytery  referred,  for  publication,  the  Declaration 
and  Testimony  to  the  Committee  to  whom  was  referred  the 
Historical  View. 

Extracted  from  the  Minutes, 

JOHN  BLACK,  Clerh 

The  Committee  to  whom  were  referred  for  publication,  by 
the  Presbytery,  the  Testimony^  the  Historical  View,  and  the 
Preface,  certify  this  to  be  a  true  copy. 

WILLIAM  GIBSON, 
ALEXANDER  M'LEOD. 


The  Synod  of  the  Reformed  Presbyterian  Church,  at  its 
Sessions  in  1834,  Resolved  in  substance  as  follows: 

1st.  That  another  edition  of  Reformation  Principles  be  pub- 
lished from  the  edition  of  1807: — the  Historical  View  to  be 
continued  till  the  present  time,  and  the  Chapter  on  Adoption, 
with  appropriate  Scripture  proofs  annexed,  to  be  inserted  in 
its  proper  place. 

2d.  That  M.  Roney,  J.  Clirystie,  and  J.  Houston,  be  a  com- 
mittee to  superintend  the  publication. 
Attest, 

M.  RONEY,  Clerk. 


Resolution  passed  May  27th,  1849,  by  the  Reformed  Pres- 
byterian Synod. 

"  Resolved,  That  a  Committee  be  appointed  to  superintend 
the  publication  of  another  edition  of  Reformation  Principles, 
according  to  the  last  edition — said  Committee  to  make  the 
necessary  corrections  in  dates,"  &c. 

May  28th.  "  The  Moderator  announced  the  Committee  on 
the  publication  of  the  Testimony,  ordered  yesterday, — Jas.  M. 
Willson,  S.  O.  Wylie,  Wm.  Brown." 
Attest, 

JAMES  M.  WILLSON, 

Clerk  of  Synod. 

We  do  certify,  that  this  edition  of  the  Testimony  is  pub- 
lished in  pursuance  of  the  above  resolution. 

JAMES  M.  WILLSON, 
S.  O.  WYLIE, 
WILLIAM  BROWN, 

Committee. 


PREFACE 


The  Gospel  of  Christ  is  a  system  of  peace  and  bene- 
volence. An  exhibition  of  Divine  mercy  to  miserable 
man  cannot  justly  be  charged  with  a  tendency  to  excite 
evil  passions :  it  is  calculated  to  soothe  the  heart,  and  to 
cherish  meekness  and  love.  They  who  live  under  the 
influence  of  true  religion,  exhibit  a  living  proof  that  it 
does  not  impair  the  strength  of  the  understanding,  or  spoil 
the  temper  of  man.  Christianity,  as  a  subjective  prin- 
ciple, is  uniformly  sober  and  lovely.  Grace  originating 
in  Heaven,  dispensed  by  the  Blessed  Spirit,  and  consti- 
tuting a  bond  of  perfectnessy  by  which  men  are  united 
to  one  another  and  to  God,  in  an  indissolvable  union,  is 
the  grand  characteristic  of  religion.  In  this  there  is 
nothing  which  deserves  hostility  from  any  part  of  the 
human  family. 

Those  persons,  nevertheless,  who  are  separated  from 
the  world  by  the  dispensations  of  God's  gracious  cove- 
nant, are  beheld  by  others  with  an  evil  eye.  The  very 
existence  of  the  Church  is,  alas !  displeasing  to  those 
who  are  determined  not  to  enter  into  its  communion. 

The  separation  of  professors  from  others,  is  deemed  a 
reflection  upon  the  sincerity  and  the  safety  of  their 
1* 


yj  PREFACE. 

neighbours,  and  is,  of  course,  considered  as  meriting 
the  opposition  of  those  who  do  not  choose  to  submit  to 
the  Christian  system.  This  state  of  things  imposes  upon 
the  disciples  of  the  Redeemer  a  very  important  duty. 
They  must  render  to  the  world,  with  becoming  meek- 
ness, a  reason  of  their  own  hope,  and  the  opposition  of 
adversaries  must  be  repelled  with  suitable  arguments. 
The  sacred  Scriptures  are  a  fund  of  celestial  wisdom, 
from  which  believers  are  enriched,  and  from  these  they 
derive  resources  necessary  for  their  spiritual  warfare. 

The  design  of  contending  earnestly  for  the  faith  de- 
livered unto  the  saints  is  not  only  to  edify  Christians, 
but  also  to  convince  and  gain  other  persons,  persuading 
them  also  to  embrace  the  faith.  The  testimony  of  the 
saints  should,  therefore,  be  calculated  to  preserve  the 
distinction  between  the  world  and  the  Church,  to  en- 
lighten those  who  sit  in  darkness,  and  to  establish  those 
who  have  already  embraced  the  faith. 

The  Reformed  Presbytery  in  the  United  States  of 
North  America  feel  themselves  under  the  most  solemn 
obligations  to  exhibit  to  the  world  the  Testimony  which 
they  maintain.  They  claim  as  a  right  the  liberty  of  ex- 
pressing their  sentiments  with  becoming  modesty  and 
firmness.  Diffident  of  their  own  talents  and  strength, 
they  have  no  desire  to  provoke  controversy;  but  sensible 
of  the  truth  of  the  system  which  they  have  embraced, 
they  invite  candid  discussion.  It  is  not  their  interest  to 
be  in  an  error.  It  is  not  the  true  interest  of  any  man  to 
embrace  a  false  religion. 

The  plan  upon  which  the  Reformed  Presbytery  pro- 
pose to  exhibit  their  principles  to  the  world,  embraces 
three  parts. 


PREFACE.  ^- 


The  first  is  Historical;  the  second,  Declaratory; 
and  the  third,  Argumentative.  The  Historical  part  ex- 
hibits the  Church  as  a  visible  society  in  covenant  with 
God,  in  the  different  periods  of  time;  and  points  out, 
precisely,  the  situation  which  they  themselves  occupy 
as  a  distinct  part  of  the  Catholic  Church.  The  Declara- 
tory part  exhibits  the  truths  which  they  embrace  as  a 
Church,  and  the  errors  which  they  reject.  The  Argu- 
mentative part  consists  in  a  full  investigation  of  the 
various  ecclesiastical  systems  which  are  known  in  the 
United  States. 

The  Declaratory  part  is,  the  Church's  Standing 
Testimony.  It  contains  principles  capable  of  universal 
application.  To  these  principles,  founded  upon  the 
Scriptures,  simply  stated,  and  invariably  the  same  in 
every  part  of  the  world,  every  adult  church  member 
is  to  give  his  unequivocal  assent. 

The  Historical  part  is  a  help  to  understand  the  prin 
ciples  of  the  Testimony.  It  is  partly  founded  upon 
human  records,  and  therefore  not  an  article  of  faith  ; 
but  it  should  be  carefully  perused  as  an  illustration  of 
Divine  truth,  and  instructive  to  the  Church.  It  is  a 
helper  of  the  faith. 

The  Argumentative  part  is  the  particular  application 
of  the  principles  of  the  Testimony.  It  specifies  the 
people  who  maintain  errors ;  and  it  exposes  the  errors 
which  they  maintain.  The  confidence  which  persons 
may  place  in  this  part  of  the  system  will  partly  rest 
upon  human  testimony,  unless  every  one  who  reads  it 
shall  have  also  read  and  known  every  work  to  which 
it  refers.  It  is  not,  therefore,  recommended  as  an 
article  of  faith,*  but  as  a  mean  of  instruction  in  op- 


yjjj  PREFACE. 

posing  error,  and  gaining  over  others  to  the  knowledge 
of  the  truth. 

Every  hunnan  help  which  can  be  obtained  is  to  be 
used  in  subserviency  to  the  interests  of  religion.  But 
Divine  Truth  is  alone  the  foundation  of  our  hope.  Au- 
thentic history  and  sound  argument  are  always  to  be 
highly  valued,  and  have  always  been  beneficial  to  the 
the  Church ;  but  they  should  not  be  incorporated  with 
the  confession  of  the  Church's  faith.  The  argumen- 
tative part  is  a  work  of  much  care,  and  labour,  and 
time.  The  Presbytery  have  not  proposed  to  complete 
it  at  present. 

It  shall  hereafter  be  published  in  distinct  and  separate 
dissertations,  under  such  forms  and  in  such  order  as  cir- 
cumstances may  appear  to  demand. 


/ 


CONTENTS. 

PART  I. 
BOOK  THE  FIRST. 

CHAPTER  I. 

Importance  of  Ecclesiastical  History;  Creation  and  Fall  of 
Man ;  Revelation  of  the  Covenant  of  Grace ;  the  Church 
constituted  by  the  dispensation  of  the  Covenant  of  Grace ; 
necessarily  a  visible  Covenant  Society;  Cain;  Enos;  Noah; 
Abrahamic  Covenant ;  no  written  Revelation ;  no  stated 
public  ministry.     A  period  of  25 13  years,       -         -         -       15 

CHAPTER  II. 

The  state  of  the  world ;  necessary  change  of  the  form  of  the 
visible  Church ;  Sinai  Covenant ;  God  frames  a  Constitution 
of  civil  Government ;  subservient  to  the  Church ;  Hebrew 
Church  and  State  distinct;  the  Temple  worship;  Proseucha ; 
Synagogue ;  Ministry  of  John ;  Ministry  of  Jesus  Christ ; 
Christ's  Death.     A  period  of  1524  years,        -         -         -       24 

CHAPTER  III. 

Types  and  Shadows  at  an  end ;  the  Abrahamic  Covenant  re- 
exhibited  ;  the  Church  altered  in  its  visible  order ;  the  Apos- 
tles ;  forming  Churches ;  Baptism ;  Church  at  Jerusalem ; 
condition  of  Church  fellowship ;  Presbyterian  order ;  spread 
of  the  Gospel ;  EvangeUsts ;  organization  of  the  Gentile 
Churches;  the  wealth  of  Christians  employed  for  the 
Church's  good ;  primitive  purity  declines ;  carnal  men  pro- 
fess Christianity;  ambition  possesses  its  most  conspicuous 
ministers ;  the  external  form  of  the  Church  becomes  assimi- 
lated to  that  of  the  Roman  Empire ;  Prelacy  ;  Popery.  A 
period  of  573  years,      -------33 


CONTENTS. 


CHAPTER  IV. 


The  Church  from  the  beginning  taught  to  expect  a  general 
apostacy;  character  of  Antichrist;  date;  at  its  height  in 
the  eleventh  century ;  Waldenses ;  never  in  the  Roman 
communion  ;  character  of  them  at  Rome ;  doctrine  and  order 
of  the  Waldensian  Church  ;  Covenanters ;  Lollards ;  Wick- 
lifFe ;  John  Huss  ;  Jerome ;  Hussites  dissent  from  Rome  and 
unite  in  covenant  and  communion  with  the  Waldenses ; 
prepare  for  a  Reformation  ;  Reformers ;  their  opinion  about 
the  question,  Is  the  Roman  Church  a  Christian  Church  ] 
— Lutherans  covenant;  Waldenses  join  the  Reformation 
Churches;  England's  Reformation;  Henry  VIII.  head  and 
lawgiver  of  the  Church  of  England ;  reformation  in  Scot- 
land ;  imperfection  of  the  Reformation  Churches  in  general ; 
causes  of  violating  the  unity  of  the  visible  Church  ;  Church 
at  Geneva ;  English  Puritans ;  covenants  with  the  Scottish 
Reformers;  opinion  of  the  Foreign  Churches  concerning 
the  Solemn  League ;  decline  of  the  Reformation  Churches ; 
American  Churches.     A  period  of  1200  years,        -         -       46 


BOOK  THE  SEEOND. 
CHAPTER  L 

Advantages  for  reformation  peculiar  to  Scotland  ;  improved  by 
the  Reformers;  the  Church  a  distinct  Empire;  the  civil 
constitution  made  to  support  the  Church  as  a  distinct  king- 
dom; Westminster  Assembly;  power  and  moderation  of 
the  Presbyterians ;  Charles  I.  beheaded  by  the  Indepen- 
dents ;  Charles  II.  proclaimed  king  by  the  Scots ;  impropri- 
ety of  this ;  coronation  and  covenants ;  state  of  parties  in 
Church  and  State ;  the  King  defeated  by  Cromwell ;  dis- 
putes about  the  legitimacy  of  Cromwell's  authority  ;  Pro- 
testors ;  Monk  ;  Charles  II.  restored  ;  Marquis  of  Argyle ; 
Sharp ;  persecution  of  Presbyterian  Covenanters ;  disputes 
about  the  legitimacy  of  the  King's  power ;  Cargill ;  Hamil- 
ton; Renwick;  Cocceius;  concessions  of  the  Dutch  Divines; 
state  of  the  Covenanters.     A  period  of  45  years,      -         -       66 

CHAPTER  n. 

Prince  of  Orange ;  James  II. ;  the  doctrine  of  passive  obe- 
dience ;  contradictory  and  the  practice  impossible ;  Univer- 
sity of  Oxford  ;  state  of  the  Church  at  the  Revolution  ;  apos- 


CONTENTS. 


XI 


tacy  of  the  three  Ministers ;  the  state  of  the  Witnesses  of 
the  Reformation;  M'Millan  ;  the  Reformed  Presbytery;  Tes- 
timony ;  state  of  the  Church ;  Presbyteries  in  Ireland  and 
America.     A  period  of  86  years,    -----       84 

CHAPTER  III. 

Presbyterian  Covenanters  fly  from  persecution  to  America; 
Cuthbertson;  Reformed  Presbytery;  state  of  Religion  in 
America;  American  Revolution;  Union  of  the  Reformed 
and  Associate  Presbyteries ;  some  members  of  the  Reformed 
Presbyterian  Church  still  maintain  their  ground  ;  assistance 
from  Europe;  Reid  ;  M'Garragh;  King;  M' Kin n ey ;  Gib- 
son ;  Constitution  of  the  Reformed  Presbytery  ;  License  for 
young  men  to  preach  the  Gospel ;  arrangement  of  Commit- 
tees ;  Testimony.     A  period  of  32  years,         -         -         -       96 


PART  11. 

Chap.         I.  Of  God,                -             -  -             -      155 

II.  Of  Man,        -             -  -             -             158 

III.  Of  Divine  Revelation,      -  -             -      160 

IV.  Of  Human  Reason,  -             -             163 
V.  Of  the  Fall  of  Man,        -  -             -      165 

VI.  Of  Election,               -  -             -              167 

VII.  Of  Christ  the  Mediator,  -             -      169 

VIII.  Of  the  Holy  Spirit,  -             -             173 

IX.  Of  the  Covenant  of  Grace,  -             -      174 

X.  Of  Christ's  Satisfaction,  -             -             179 

XI.  Of  the  Gospel  offer,         -  -             -      184 

XII.  Of  Regeneration,       -  -             -              187 

XIII.  Of  Faith,             -             -  -             -      189 

XIV.  Of  Justification,        -  -             -             195 
XV.  Of  Adoption,       -             -  -             -      1 99 

XVI.  Of  Repentance,          -  -             -             203 

XVII.  Of  Sanctification,             -  -             -      206 

XVIII.  Of  Perseverance  in  Grace,  -             -             211 

XIX.  Of  the  State  of  Man  after  Death,             -      214 

XX.  Of  Christ's  Headship,  -             -             218 

XXL  Of  the  Christian  Church,  -             -      221 

XXII.  Of  Church  Fellowship,  -             -             225 

XXIIL  Of  the  Government  of  the  Church,         -      228 


Xll 


CONTENTS. 


Chap.      XXIV.  Of  Christian  Worship,          -             -  231 
XXV.  Of  the  Sacraments,          -             -             -  237 
XXVI.  Of  Religious  Fasting  and  Thanksgiving,  241 
XXVII.  Of  Oaths  and  Covenants,             -             -  244 
XXVIII.  Of  Marriage,             ...  248 
XXIX.  Of  Civil  Government,     -             -             .252 
XXX.  Of  the  right  of  Dissent  from  a  Constitu- 
tion of  Civil  Government,        .             .  258 
XXXI.  Of  Church  Discipline,            -             -  262 
XXXII.  Of  Ministerial  Visitation  and  Catechising,  264 
XXXIII.  Of  Testimony-Bearing,         -             -  267 
Appendix. 

Terms  of  Communion,      .  -  -  .271 

Formula  of  Queries,                 -             -             -  273 


PART    I 


A 

BRIEF   HISTORICAL   VIEW 

THE  CHURCH, 

AS  A 

VISIBLE  SOCIETY  IN  COVENANT  WITH  GOD, 

IN    TWO    BOOKS. 

THE  FIRST  EXHIBITIXO 

THE  CHURCH  UNIVERSAL, 

AND  THE  SECOND, 

THE  REFORMED  PRESBYTERIAN  CHURCH. 


BOOK   I. 

A  HISTORICAL  VIEW  OF  THE  CATHOLIC  CHURCH. 


CHAPTER    I. 

THE  STATE  OF  THE  CHURCH  FROM  THE  FALL  OF  MAN  UNTIL  THE 
LAW  WAS  GIVEN  BY  MOSES  AT  MOUNT  SINAI. 

In  proportion  as  objects  exceed  in  grandeur,  they 
demand  the  admiration  of  the  human  mind.  And 
there  is  not  among  the  ranks  of  created  being  one 
object  worthy  of  comparison,  in  respect  of  sub- 
hmity,  with  the  Christian  Church.  A  moral  em- 
pire, consisting  of  members  animated  by  the  Eter- 
nal Spirit,  the  mediatory  person,  God  manifest  in 
the  flesh,  as  its  head,  the  vast  machinery  of  creation 
moving  in  regular  subordination  to  its  interest,  and 
exhibiting  the  ineffable  glory  of  the  Divinity,  is  an 
object  to  be  contemplated  with  admiration  an  awe. 
"  Out  of  Zion  the  perfection  of  beauty,  God  hath 
shined." 

The  Church  is  the  centre  around  which  the  Crea- 
tor causes  all  terrestrial  things  to  revolve.  Our 
views,  therefore,  of  the  present  world  must  be  indis- 
tinct, unless  we  perceive  its  relation  to  the  kingdom 
of  Christ.  The  history  of  nations  must  be  imperfect 
and  erroneous,  unless  all  is  referred  to  the  secret 
spring  by  which  every  motion  is  directed — the  pur- 
pose of  God  to  glorify  himself  in  the  salvation  of  his 
Church.  This  is  the  meridian  line  which  the  Former 


16  A  BRIEF  HISTORICAL  VIEW 

of  all  things  strikes  out  through  the  vast  and  crowd- 
ed map  of  time,  and  to  which  every  figure,  however 
apparently  indistinct  and  unconnected,  is  directed 
by  an  unerring  hand. 

The  heavens  and  the  earth  were  created  by  Je- 
hovah, and  each  place  is  adapted  by  infinite  wisdom 
to  the  end  which  it  is  designed  to  answer.  The  first 
man,  Adam,  was  appointed  to  take  possession  of  the 
earth,  for  himself,  and  for  the  whole  human  race, 
represented  by  him,  and  to  descend  from  him.  The 
tenement  was  wisely  fitted  for  the  occupant.  The 
earth  clothed  with  verdure ;  every  vegetable  in  full 
maturity,  and  every  tree  laden  with  his  fruit.  The 
atmosphere  was  in  its  best  state,  and  the  various 
kinds  of  animals,  in  the  perfection  of  their  respec- 
tive natures,  came  at  the  direction  of  the  Creator 
to  testify  their  submission  to  man. 

A  body  formed  of  the  earth,  and  organized  upon 
principles  of  astonishing  wisdom ;  capable  of  disso- 
lution, but  endowed  with  a  natural  immortality; 
being  animated  by  an  immaterial  soul,  constituted 
upon  principles  of  necessary  immortality,  distin- 
guished the  common  father  of  our  family. 

This  man  God  took  into  covenant.  Adam  was 
naturally  and  necessarily  bound  to  obey  all  the 
commandments  of  God ;  but  as  a  moral  agent  he 
also  had  power  to  consent  to  the  terms  proposed 
by  his  Creator,  and  to  promise  obedience.  A  cove- 
nant between  God  and  man  consists  in  a  proposal 
made  by  God,  and  a  corresponding  engagement  on 
the  part  of  man. 

In  the  first  covenant,  perfect  obedience  was  re- 
quired of  man.  The  law  of  nature,  reduced  into  a 
covenant  form,  had  a  positive  precept  annexed. 
**  Thou  shalt  not  eat  of  the  fruit  of  the  tree  of 
knowledge  of  good  and  evil,  for  in  the  day  thou 
eatest  thereof  thou  shalt  surely  die." 


OF  THE  CHURCH.  jry 

Adam,  under  the  united  temptation  of  Satan  and 
of  Eve,  who  had  herself  been  first  in  the  crime, 
transgressed  the  covenant  of  Ufe,  and  incurred  the 
penalty  of  death.  As  the  representative  of  the  hu- 
man race  he  fell,  and  all  mankind  fell  in  him.  This 
fatal  event  proved  the  means  of  a  further  manifes- 
tation of  the  boundless  perfection  of  God.  The  plans 
of  Heaven  v^ere  not  frustrated.  It  had  from  eternity 
been  the  purpose  of  the  Godhead  to  exhibit  mercy 
as  soon  as  man  should  have  become  miserable. 

The  event  of  the  fall  was  foreknown,  and  the  re- 
medy was  predestinated.  It  was  predestinated,  too, 
upon  the  footing  of  a  solemn  covenant;  and  this 
gracious  covenant  is  eternal. 

There  never  was  a  time  in  which  the  Divine  mind 
was  undetermined.  He  is  of  one  mind ;  and  his  pur- 
pose is  unalterable.  Each  divine  perfection,  and  the 
harmony  of  all  the  divine  attributes  are  to  be  exhi- 
bited in  one  system,  which  shall,  at  the  same  time, 
confer  unbounded  happiness  upon  that  part  of  the 
intelligent  family  of  God  which  are  immediately 
included  in  it,  and  offer  to  the  universe  an  object 
of  contemplation,  which  is  in  reality  the  perfection 
of  beauty. 

There  is  a  covenant  of  grace  between  God  the 
Father  and  his  eternal  Son,  for  the  redemption  of 
human  criminals.  The  magnitude  and  the  conde- 
scension of  this  plan  is  an  unparalleled  instance  of 
the  grandeur  of  the  conception  of  the  Divine  mind. 
The  immense  distance  between  the  creature  and 
the  Creator  is  filled  up  by  the  mediatorial  person 
Jesus  Christ,  who,  as  the  second  Adam,  undertakes 
to  assume  the  human  nature,  complete  in  soul  and 
body,  into  a  union  with  his  divine  nature;  and  by 
suffering  as  a  substitute,  secure  the  salvation  of 
those  whom  it  was  purposed  he  should  represent. 
God  made  a  covenant  with  his  chosen,  promising. 


18  A  BRIEF  HISTORICAL  VIEW 

upon  condition  that  he  should  make  his  soul  an 
offering  for  sin,  to  confer  eternal  life  upon  all  his 
spiritual  seed. 

No  sooner  was  our  family  involved  in  sin  and 
misery,  than  this  covenant  was  revealed.  When 
the  first  pair  felt  the  operation  of  the  curse,  the  Re- 
deemer himself,  the  personal  voice  or  Word  of  God, 
appeared  upon  the  earth,  now  preserved  by  his 
power  as  the  theatre  upon  which  he  is  about  to 
exhibit  the  most  astonishing  instances  of  majesty 
and  condescension.  He  conversed  with  them,  and 
in  the  same  sentence  pronounces  the  punishment, 
and  proclaims  the  pardon.  The  seed  of  the  woman 
shall  bruise  the  serpent's  head. 

The  covenant  of  grace  was  now  for  the  first  time 
revealed,  and  a  suitable  dispensation  is  made  of  it 
to  fallen  man.  To  this  dispensation  Adam  profes- 
sedly submits,  and  in  evidence  of  his  faith,  calls  his 
wife  by  the  name  of  Eve,  the  mother  of  all  living. 
Both  submitted  again  to  the  government  of  God, 
upon  the  footing  of  the  revelation  of  his  grace,  when 
they  became  clothed  in  those  skins  which  were  at 
once  a  present  earthly  benefit  and  a  type  of  that 
justifying  righteousness,  by  which  all  believers  are 
effectually  preserved  from  condemnation.  Imme- 
diately did  the  Redeemer  thus  dispense,  as  a  new 
covenant  benefit,  bodily  raiment,  and  a  significant 
religious  rite.  Sacrifices  typical  of  the  sufferings 
of  Christ,  were  then  first  instituted.  The  original 
pair,  our  common  father  and  our  common  mother, 
were  the  first  Church,  and  the  blessed  Redeemer 
himself  the  first  preacher  and  the  first  priest,  who 
directed  the  worship  of  God  upon  the  footing  of  the 
revelation  of  his  grace.  Mercy  flows  through  a 
covenant  system,  and  it  is  externally  exhibited 
under  a  covenant  form.  The  visible  Church,  as  a 
Society,  is  in  covenant  with  God.     The  covenant 


OF  THE  CHURCH. 


19 


between  God  and  his  Church  consists,  in  God's  pro- 
posing a  certain  form  of  religion  as  the  external 
dispensation  of  his  grace,  and  the  Church  profess- 
ing to  receive,  and  engaging  to  perform,  in  the 
strength  of  promised  grace,  every  part  of  religious 
worship,  agreeably  to  that  very  form  which  God 
has  appointed. 

Not  only  are  the  saints  interested  in  the  covenant 
of  grace,  but  the  Church,  as  a  visible  Society,  is  a 
Covenant  Society. 

The  visible  Church,  thus  erected  as  a  covenant 
Society,  waits  for  the  accomplishment  of  the  pro- 
mise of  God,  in  the  use  of  the  instituted  means  of 
grace.  The  children  are  included  with  the  parents 
in  the  ecclesiastical  covenant;  the  Sabbath  is  ob- 
served, and  sacrifices  are  offered.  On  the  seventh 
day  of  the  week,  in  Scripture  language,  the  end  of 
days,  Cain  and  Abel  presented  their  offerings  to  the 
Lord.  God  was  present  in  his  Church,  and  fami- 
liarly conversed  with  men,  and  by  this  extraor- 
dinary condescension  supplied  the  want  of  other 
means  of  increasing  in  religious  knowledge.  Im- 
mediate revelations  and  domestic  instruction  sup- 
plied the  Church,  during  this  early  period,  with 
adequate  information. 

The  whole  of  the  human  family  was  at  first  in  the 
Church,  but  this  did  not  continue  a  long  time  to  be 
the  case.  Abel  by  faith  offered  to  God  a  more 
acceptable  sacrifice  than  his  elder  brother.  Cain 
was  wroth,  and  the  Lord  reproved  him.  Instead 
of  reformation,  however,  the  reproof  administered 
by  the  Head  of  the  Church  himself,  had  a  bad  effect 
upon  this  unworthy  member.  He  determined  upon 
revenge,  and  he  murdered  his  brother. 

God  called  the  murderer  to  an  account,  spared 
his  life,  but  secluded  him  from  all  further  connec- 
tion with  his  Covenant  Society.    This  excommuni- 


20  A  BRIEF  HISTORICAL  VIEW 

cated  vagabond,  despising  ecclesiastical  censures, 
although  pronounced  by  God  himself,  and  solicitous 
only  about  the  effect  as  it  respected  the  concerns  of 
his  body,  went  out  from  the  presence  of  the  Lord, 
and,  together  with  his  offspring,  lived  in  the  total 
neglect  of  all  religious  ordinances. 

The  Church  progresses,  however,  through  the 
medium  of  the  other  children  of  Adam,  but  especi- 
ally in  the  line  of  Seth.  In  the  days  of  Enos,  who 
was  born  in  the  235th  year  of  Adam's  life,  men  be- 
gan to  be  called  hy  the  name  of  the  Lord,*  Church 
members  are  God's  children  in  a  special  sense,  and 
the  disciples,  as  they  are  now  called  Christians, 
were  then  called  the  sons  of  God,  to  distinguish 
them  from  the  accursed  offspring  of  Cain.  The 
information  and  the  wisdom  which  Adam  obtained 
by  his  frequent  conversation  with  God,  and  his 
own  long  experience,  w^ere  calculated  to  render 
him  highly  useful  in  the  Church.  The  age  of  the 
Patriarchs,  before  the  Flood,  being  generally  nine 
centuries,  rendered  them  living  libraries  of  sacred 
knowledge.  Two  eminent  prophets,  Noah  and 
Enoch,  were  also  inspired  to  make  further  revela- 
tions.   And  in  this  manner  did  the  Church  proceed, 

•  The  marginal  translation  is  preferable  to  that  of  the  text,  Gen. 
iv.  26.  In  the  text  the  translation  is, "  then  began  men  to  call  upon 
the  name  of  the  Lord."  In  the  margin  it  is,  "  to  call  themselves 
by  the  name  of  the  Lord."  The  professors  of  religion,  now  publicly 
renewing  their  covenant  with  God,  are  called  by  his  name;  and 
from  this  period  until  the  days  of  Job,  the  discriminating  title  of  the 
godly  continued  to  be,  the  Sons  of  God.  Gen.  vi.  2.  Job  i.  6.  The 
Covenanters,  at  this  time,  were  called  by  the  name  of  the  Lord,  as 
they  afterwards  surnamed  themselves  by  the  name  of  Israel.  Isa. 
xliv.  5. 

The  best  critics  confirm  this  explanation  of  Gen.  iv.  26.  Turn 
coeptum  est  appellari  de  nomine  Jehovse.  Quse  versio  hoc  tempore 
doctis  interpretibus  merito  probatur.    Vithixga. 

Nomen  suscepisse  peculiare  cultorum  sen  filiorum  Dei — et  Dei 
nomine  vocati  sunt.     Owex. 


OP  THE  CHURCH.  21 

until,  by  the  impiety  of  its  members,  forming  inti- 
macies with  the  wicked  offspring  of  Cain,  the 
power  of  rehgion  became  almost  unknown.  God 
was  provoked  to  overwhelm  ungodly  professors, 
and  open  despisers  of  his  mercy,  in  one  common 
deluge. 

Determined  to  punish  such  general  corruption, 
and  yet  preserve  his  Church,  the  Lord  renewed  his 
covenant,  establishing  it  with  Noah  and  his  family. 
Several  pious  persons  were  then  living  upon  the 
earth,  but  they  were  not  admitted  into  this  cove- 
nant. They  were  all  to  be  admitted  into  Heaven 
before  Noah  should  enter  the  Ark.  Methuselah 
died  immediately  before  the  flood. 

The  saints  were  preserved.  Noah  and  his  family 
were  under  Divine  protection.  There  was  not  any 
one  of  the  election  of  grace  found  among  the  rest 
of  the  human  family.  No  child  of  the  new  cove- 
nant was  ever  afterward  to  descend  from  their 
families.  They  are  all  destroyed  by  the  judgments 
of  God.  The  covenant  of  works  procures  their 
death;  but  the  dispensation  of  the  covenant  of 
grace  preserves  Noah  and  his  family.  He  by  faith 
prepared  an  Ark  for  the  saving  of  his  house. 

The  Church  is  again  reduced  to  a  small  com- 
pass. Eight  souls  only  are  saved  in  the  Ark.  God 
renews  again  his  covenant  with  Noah  and  his  sons, 
and  in  this  dispensation  of  his  everlasting  covenant 
of  free  grace,  engages  to  preserve  the  world  from 
any  similar  destruction,  and  to  continue  both  seed- 
time and  harvest  in  their  seasons. 

The  Church  in  a  short  time  increased  in  num- 
bers, and  degenerated  in  practice.  As  nations  were 
multiplied,  men  began  to  be  guilty  of  idolatry.  God, 
nevertheless,  provides  for  his  covenant  people  his 
protection.  The  truly  devout  found  him  an  exceed- 
ing great  reward.     And  they  continue  to  inculcate 


22  A  BRIEF  HISTORICAL  VIEW 

upon  their  children  the  maxims  of  virtue,  to  observe 
the  external  forms  of  religion,  prayer,  conversation, 
offering  sacrifices,  and  the  observation  of  the  Sab- 
bath. Eminent  men  w^ere  raised  up  as  types  of 
the  Saviour,  and  the  Church  was  instructed  by  the 
transactions  of  God  with  these  eminent  characters. 
After  Noah,  Melchisedeck,  Abraham,  Isaac,  and 
Jacob,  were  types  of  Christ. 

God's  covenant  with  Abraham  commences  a  dis- 
tinct era  in  the  history  of  the  Church.  The  seed 
which  was  sown  in  the  constitution  of  the  Church, 
is  now  expanded.  The  visible  Church,  as  a  Cove- 
nant Society,  is  already  bound  to  submission  to  all 
the  institutions  of  the  Lord.  These  institutions  are 
adapted  by  infinite  wisdom  to  the  state  of  his  Church. 
As  the  term  of  human  life  diminishes,  domestic  in- 
struction becomes  more  precarious,  and  less  effec- 
tual. As  nations  become  more  distinct,  and  have 
separate  interests,  there  is  the  greater  need  of  a 
more  regular  organization  for  the  Church,  that  its 
unity  may  be  preserved.  And  it  is  always  proper 
that  such  ordinances  as  are  conducive  to  edifica- 
tion, and  the  preservation  of  an  evident  distinction 
from  the  world,  be  observed  by  the  disciples  of  the 
Lord.  The  covenant  with  Abraham  was  to  him- 
self personally  interesting.  It  was  a  dispensation 
of  the  covenant  of  grace,  in  which  he  had  already 
trusted.  And,  as  a  type  sealed  by  a  bloody  rite,  it 
pointed  out  the  covenant  of  grace  to  others  also. 

It  is,  moreover,  a  renovation  of  the  ecclesiastical 
covenant,  with  some  appropriate  variations.  It  is 
promised  to  Abraham,  that  from  him  the  Messiah 
is  to  proceed,  and  that  in  his  family  the  Church 
shall  hereafter  continue. 

His  first  name,  Abram,  signified  an  eminent  Pa- 
triarch, and  being  changed  by  God  into  Abraham, 
the  Father  of  many  people,  it  became  still  more 


OF  THE  CHURCH.  23 


significant.  This  distinguished  character  travels 
through  the  nations,  and  is  universally  known. 
Social  worship  continues  to  be  conducted  in  the 
Church  as  it  formerly  had  been,  by  the  observa- 
tion of  the  Sabbath,  sacrifice,  domestic  education, 
prayer  and  conference.  But  God's  gracious  dis- 
pensation to  Abraham  established  a  more  compact 
ecclesiastical  organization  than  any  which  pre- 
ceded it.  The  Abrahamic  covenant  has  the  seal 
of  circumcision  aflixed  to  it,  and  the  promised  seed 
is  limited  to  the  line  of  Isaac  and  Jacob.  By  this 
means  intimation  is  given  to  all  men,  that  in  these 
families  the  Church  is  in  future  to  be  preserved, 
and  in  due  time  to  be  erected  into  a  more  regular 
visible  organization.  Although  all  the  children  of 
Abraham,  and  even  his  adopted  offspring,  his  ser- 
vants, are  constituted  members,  and  receive  the 
seal  of  circumcision;  yet  it  is  well  known  that 
both  these,  and  the  other  pious  families  which  then 
lived,  are,  after  the  elect  are  carried  to  Heaven 
from  among  them,  to  dwindle  away  from  the  visi- 
ble Church,  and  become  extinct  as  to  covenant 
connection  with  God.  Shem,  himself,  who  lived 
fifty  years  after  the  covenant  was  established  with 
Abraham,  Melchisedeck,  and  his  pious  connections. 
Job  and  Jethro,  and  all  other  good  men  who  be- 
lieved in  God  and  worshipped  him  accordingly,  are 
continued  in  the  visible  Church,  according  to  its 
ancient  patriarchal  form;  but  are  excluded  from 
the  more  compact  order,  the  foundation  of  which 
was  laid  in  the  covenant  of  Abraham,  and  which 
was  at  the  appointed  time  to  be  completely  esta- 
blished. Under  every  form  of  administration,  the 
immediate  children  are  included  with  the  parents 
in  the  visible  Covenant  Society,  and  every  dispen- 
sation is  introduced  so  gradually,  as  that  they  who 
lived  under  the  former  dispensation  shall  not  lose 


24  A  BRIEF  HISTORICAL  VIEW 

any  of  their  privileges ;  and  thus  the  unity  of  the 
visible  Church,  although  it  experiences  the  neces- 
sary alterations  in  external  form,  may  be  constantly 
preserved.  Four  centuries  did  the  arrangements 
made  w^ith  Abram,  as  the  Representative  of  the 
Church,  remain  for  the  consideration  of  the  saints, 
before  they  v^ere  fully  put  in  practice.  Circum- 
cision was  indeed  practised  in  his  family;  but  the 
visible  Church  was  not  yet  so  organized  as  that  all 
others  were  without  its  pale,  and  their  forms  of  wor- 
ship rejected  of  God.  Prophets  and  priests  were 
occasionally  commissioned  immediately  by  God  to 
instruct,  and  conduct  the  devotion  of  certain  parts 
of  his  Church.  During  this  period  there  was  no 
written  Revelation,  nor  were  the  forms  of  worship 
such  as  required  a  regular  stated  ministry.  This 
patriarchal  dispensation,  adapted  wisely  by  the  Re- 
deemer to  the  state  of  the  world,  continued  in  ope- 
ration until  the  Law  was  given  by  Moses  at  Mount 
Sinai.  During  this  period  the  Church  looked  forth 
as  the  morning. 


CHAPTER    II. 

THE    STATE  OF  THE   CHURCH   FROM   THE    GIVING   OF   THE   LAW 
UNTIL  THE  DEATH  OF  CHRIST. 

Life  and  growth  distinguish  the  works  of  God. 
These  are  characters  which  the  utmost  efforts  of 
created  power  cannot  bestow  upon  its  own  works. 
The  analogy  of  nature  teaches  us  to  expect  a  pro- 
gression from  infancy  to  maturity,  in  the  mystical 
body  of  Christ.  The  history  of  the  Church  exhibits 
the  operation  of  this  principle.  The  Covenant  So- 
ciety proceeds  towards  perfection. 

The   moral   aspect  of   the  world   had   greatly 


OF  THE  CHURCH. 


25 


clianged  during  the  four  hundred  years  which  pre- 
ceded the  divine  legation  of  Moses.  Patriarchal 
simplicity  was  almost  forgotten,  and  tow^ards  the 
close  of  this  period  the  most  abominable  idolatries 
almost  universally  prevailed.  These  idolatries  be- 
came incorporated  with  political  institutions,  and 
were  supported  by  the  progress  of  the  arts  and 
sciences.  The  godly  men  were  gradually  received 
into  heaven,  and  their  degenerate  families  became 
the  votaries  of  the  prevailing  superstitions.  The 
covenant  with  Abraham  anticipated  this  event,  and 
preserved  the  Church  from  destruction.  Such  an 
organization  of  the  ecclesiastical  body  as  may 
serve  the  purposes  of  piety,  typify  the  Redeemer, 
and  preserve  the  Church  distinct  from  the  nations, 
is  now  become  more  necessary  than  ever.  Upon 
the  pillar  of  truth  such  inscriptions  must  appear  as 
are  fit  to  produce  these  effects  in  the  present  state 
of  human  society.  Such  a  constitution  is  provided 
for  the  Church  by  the  Divine  Head ;  and  the  descen- 
dants of  Jacob  are  miraculously  delivered  from 
Egyptian  bondage,  under  the  conduct  of  Moses, 
and,  assembled  at  Sinai,  they  have  this  constitution 
delivered  to  them  in  a  covenant  form.  The  Sinai 
covenant  is  an  external  dispensation  of  the  cove- 
nant of  grace,  a  fulfilment  in  part  of  the  first  pro- 
mise to  fallen  man,  and  a  farther  development  of 
the  Abrahamic  covenant,  divinely  adapted  to  the 
state  of  the  times.  This  ecclesiastical  organization 
provided  rights  which  prefigured  the  coming  of 
Christ,  and  the  consequent  change  of  dispensation. 
It  established  laws  which  directly  condemned  the 
idolatrous  services  of  the  heathen,  and  which  were 
abundantly  calculated  to  preserve  the  temporal  in- 
terests of  the  society,  and  advance  the  eternal  salva- 
tion of  God's  own  people.  A  constant  series  of 
miracles  during  the  course  of  forty  years,  confirmed 
3 


26  A  BRIEF  HISTORICAL  VIEW 

the  divine  origin  of  this  new  dispensation,  and 
settled  according  to  promise  the  Covenant  Society 
in  the  land  of  Canaan.  This  people  are  now  the 
only  visible  Church.  The  covenant  between  them 
and  their  God  consists  in  his  proposing  to  them  the 
whole  system  of  ecclesiastical  polity  now  establish- 
ed, and  requiring  their  submission  to  it,  together 
with  their  express  engagement  to  observe  it  in 
every  particular.  This  dispensation  is  more  spe- 
cific than  any  which  preceded  it.  It  requires  the 
observation  of  the  Sabbath,  and  the  olTering  of 
sacrifices,  as  was  the  case  from  the  first  erection 
of  the  Church  on  earth.  It  requires  punctual  atten- 
tion to  family  religion,  and  pious  conference,  as  it 
also  was  from  the  beginning.  It  establishes  a  re- 
gular ministry  to  be  continued  in  uninterrupted  suc- 
cession, and  institutes  elders  and  judges  to  preserve 
order,  and  punish  the  rebellious.  Divine  Revela- 
tion is  committed  to  writing,  and  this  book  of  the 
covenant  is  deposited  in  the  hands  of  the  Hebrews, 
as  the  rule  of  their  faith  and  manners.  Circum- 
cision, the  sign  of  the  Abrahamic  Covenant,  is  con- 
tinued, to  show  that  this  is  an  enlarged  edition  of 
that  covenant ;  and  the  passover,  instituted  as  the 
token  of  their  separate  preservation  in  Egypt,  is 
also  continued  as  a  commemoration  of  their  deli- 
verance, a  badge  of  their  separation  from  the  hea- 
then, and  a  type  of  the  great  sacrifice  which  the 
Redeemer  is  once  to  offer  for  their  redemption. 

These  two  sacraments,  circumcision  and  the  pass- 
over,  seal  the  ecclesiastical  covenant  to  every  mem- 
ber of  the  visible  Church,  seal  eternal  salvation  to 
every  believer,  and  serve  as  public  declarations  to 
the  world  of  their  distinguishing  religious  profession. 
The  same  people  who  were  thus  reduced  into  a 
Church  state,  were  formed  also  by  the  same  divine 
authority  into  a  civil  commonwealth.     God  com- 


OF  THE  CHURCH.  27 

mands  that  every  part  of  human  conduct  should 
subserve  the  interests  of  his  Church ;  and  he  by  a  di- 
vine act  exhibited  to  the  nations  an  ever  memorable 
instance  of  the  civil  polity  being  so  formed  as  effec- 
tually to  answer  this  grand  design.  The  policy  of 
the  heathen  nations  was  to  render  religion  a  poH- 
tical  engine  for  the  support  of  daring  ambition. 
Among  the  Hebrews,  civil  legislation  was  intended 
for  the  safety  of  the  Church. 

The  Hebrew  Church  was  nevertheless  really  dis- 
tinct from  the  state.  The  proselytes  of  the  cove- 
nant were  admitted  as  full  members  of  the  Church, 
and  thus  engrafted  on  the  stock  of  Abraham ;  but 
were  not  admitted  to  the  same  civil  privileges  as 
the  native  Israelites.  The  proselytes  of  the  gate 
were  admitted  to  some  civil  privileges,  but  not  to 
any  participation  in  the  benefits  of  the  ecclesiastical 
covenant.  The  courts  were  also  different.  The 
Sanhedrim  and  the  Synagogue,  to  judge  of  religious 
concerns,  were  perfectly  distinct  from  the  civil  San- 
hedrim and  the  courts  of  the  gates,  which  judged 
in  civil  matters.  The  Church  had  the  power  of  set- 
tling controversies  which  respected  the  religious 
character,  by  the  ceremonial  law;  and  to  the  state 
belonged  the  decision  of  controversies  respecting 
injuries  and  property,  by  the  judicial  law.  The 
priests  and  Levites  were  the  ministers  of  religion, 
acting  with  the  assistance  of  the  prophets  occasion- 
ally sent  by  the  Lord.  The  civil  officers,  judges, 
and  kings,  were  magistrates,  but  not  as  such  au- 
thorized to  officiate  in  religious  services.  And 
although  the  civil  constitution  underwent  many 
alterations  during  the  existence  of  the  Hebrew 
nation,  the  ecclesiastical  form  continued  unaltered. 
The  priesthood,  the  sacrifices,  and  the  ceremonies, 
are  regulated  by  one  uniform  law.  Divine  revela- 
tions, however,  continue  from  time  to  time,  and  in- 


28 


A  BRIEF  HISTORICAL  VIEW 


spired  men  are  commissioned  to  write  for  the  canon 
of  Scripture.  This  had  some  influence  upon  the 
mode  of  social  worship. 

The  state  of  religion  among  the  Hebrews  was 
much  affected  by  their  connection  with  other  na- 
tions, and  the  Church  suffered  or  prospered  as  the 
Lord  withdrew  or  afforded  his  extraordinary  super- 
intendence. Eminent  prophets  and  priests,  and  vir- 
tuous judges  and  kings,  were  reared  up  from  time 
to  time,  as  the  instruments  of  reformation,  and  the 
sword  of  the  heathen  enemy  was  often  providen- 
tially used  to  correct  and  punish  the  crimes  of 
God's  covenant  Israel.  The  period  of  suffering  was 
usually  an  admonition  to  the  duty  of  repentance 
and  fasting ;  and  the  dawn  of  reformation,  called 
the  nation  and  the  Church  to  a  solemn  renovation 
of  their  covenants  with  God.  After  the  revolt  of 
the  ten  tribes  from  the  house  of  David,  Jeroboam, 
their  political  leader,  made  Israel  to  sin  against  the 
Lord,  by  a  violation  of  the  covenant  of  Sinai. 
Many  pious  people  tacitly  countenanced  the  apos- 
tacy,  and  for  several  ages  after  the  majority  esta- 
bHshed  idolatry,  there  was  a  minority  in  this 
declining  Church  who  really  desired  to  serve  the 
Loi'd. 

Prophets  were  sent  to  warn  this  degenerate 
Church,  and  to  gather  the  elect  of  God  into  their 
glorious  rest.  The  ten  tribes,  however,  soon  be- 
came mingled  with  the  heathen ;  they  forsook  their 
covenant  God,  and  the  Lord  left  them  to  a  gradual 
declension,  until  their  ecclesiastical  visibility  be- 
came entirely  extinct.  The  Jews,  on  the  con- 
trary, still  held  their  covenant  charter,  often  re- 
newed their  obligations,  and  aUhough  they  sinned 
much,  and  suffered  much,  the  Lord  preserved  them 
as  his  Church,  a  visible  Cox^enant  Society,  until  the 
long  looked  for  event,  the  appearance  of  the  Son 


OF  THE  CHURCH.  09 

of  God  in  the  flesh,  had  been  accomplished.  The 
state  of  the  Jewish  Church,  at  the  period  of 
Christ's  nativity,  although  they  had  still  the  exter- 
nal dispensation  of  grace  made  at  Mount  Sinai, 
and  established  by  ecclesiastical  covenant,  was  dif- 
ferent in  many  important  subordinate  instances 
from  what  it  had  been  upon  their  first  settlement 
in  the  promised  land.  The  state  of  society  in  ge- 
neral was  much  altered  from  what  it  had  been  fif- 
teen centuries  before  that  time.  The  more  general 
diffusion  of  literature,  and  of  the  accompanying 
arts  of  civilized  life,  had  produced  a  correspondent 
change  upon  the  internal  situation  of  the  Church, 
as  w^ell  as  upon  the  face  of  the  world.  The  solemn 
work  of  offering  sacrifice,  which,  during  the  patri- 
archal dispensation,  was  competent  to  every  pious 
man,  or  head  of  a  family,  was,  by  the  Mosaic  dis- 
pensation, committed  exclusively  into  the  hands  of 
the  authorized  priesthood.  And  after  the  temple  of 
the  Lord  had  been  erected  in  Jerusalem,  in  that 
place  alone  were  these  solemnities  of  religion  to  be 
performed. 

The  principal  part  of  social  and  practical  reli- 
gion was  still  to  be  performed  in  domestic  society. 
Convenient  places  of  w^orship  w^ere,  however,  es- 
tablished in  every  part  of  Judea.  The  Proseuclia 
was  the  place  of  common  resort  for  prayer  and 
conference  ;  and  one  of  these  surrounded  by  a  wall 
and  a  grove,  without  any  roof  or  covering,  was  to 
be  found  in  the  different  parts  of  the  land  of  Israel. 

Instruction,  before  the  people  learned  to  read, 
was  conducted  entirely  by  the  conversation  of  the 
prophets,  the  priests,  the  Levites,  and  the  heads  of 
families.  The  progress  of  the  Jews  in  literature 
was  very  slow.  Eight  hundred  years  after  the 
writing  of  the  law  by  Moses,  it  w^as  rare  to  find  a 
copy  of  the  book  in  which  it  was  contained.  Dur- 
3* 


30  A  BRIEF  HISTORICAL  VIEW 

ing  the  reign  of  the  pious  Josiah,  there  was  some 
ditiiculty  in  procuring  a  copy  of  it  for  the  king's 
use.  About  one  hundred  and  fifty  years  thereafter, 
however,  the  zeal  and  faithfulness  of  Ezra  was  ren- 
dered the  instrument  in  the  hand  of  Providence,  in 
turning  the  attention  of  the  Church  to  the  word  of 
God,  now  much  enlarged  by  the  inspired  writings 
of  the  prophets. 

The  Proseucha  is  then  exchanged  for  the 
Synagogue,  and  the  public  reading  and  exposition 
of  the  law,  become  a  part  of  the  ordinary  worship 
of  every  Sabbath,  in  every  part  of  Judea.  These 
Synagogues  were  the  parish  Churches  of  the  Jews. 
They  w^ere  provided  wdth  a  regular  class  of  eccle- 
siastical officers,  whose  duty  it  was  to  explain  the 
law,  read  the  Scriptures,  direct  the  public  devotion, 
censure  the  scandalous,  and  take  care  of  the  poor. 
Wheresoever  the  Jews  emigrated  after  the  time  of 
Ezra,  they  carried  with  them  their  Scriptures  and 
their  ministers ;  and  they  formed  Synagogues  in 
the  different  cities  of  the  nations  in  which  they  re- 
sided. They  never,  after  this  regular  organization, 
fell  into  gross  idolatry.  Unacquaintance  with  the 
doctrines  of  divine  revelation,  is  essential  to  the 
worship  of  idols.  Such  w^as  the  visible  state  of  the 
Church  when  Jesus  was  born  in  Bethlehem,  a  city 
of  David.  There  indeed  prevailed  a  general  ex- 
pectation at  the  time  of  his  birth,  that  he  should 
come ;  but  very  few  appeared  at  that  time  to  un- 
derstand the  real  character  of  the  promised  Mes- 
siah, or  the  end  of  his  mission.  In  the  fulness  of 
time  our  Lord  w^as  manifest  in  the  flesh,  made  of  a 
woman,  made  under  the  law,  in  order  to  fulfil  the 
condition  of  that  eternal  covenant,  which  had 
already,  under  various  dispensations,  brought  sal- 
vation to  his  seed,  and  preserved  his  visible  Church 
as  his  covenant  people  upon  earth,  for  the  space  of 


OP  THE  CHURCH.  3  j 

four  thousand  years.  He  came  to  fulfil  all  the 
types,  to  abolish  in  his  death,  whatsoever  referred 
to  his  incarnation  and  sufferings,  and  to  introduce 
a  new  dispensation  of  the  covenant  of  grace,  which 
should  last  unaltered,  until  the  end  of  time.  Dur- 
ing his  public  ministry  he  pointed  out  the  abuses 
which  prevailed  in  the  Jewish  Church,  explained 
the  law,  and  predicted  both  the  dissolution  of  the 
visible  dispensation  which  the  Church  now  enjoy- 
ed, and  the  establishment  of  another  and  a  better 
covenant.  He  gave  the  suitable  instruction,  and 
introduced  rites  and  ordinances  which  were,  after 
his  resurrection,  to  become  especial  parts  of  the 
order  of  his  Church.  The  covenant  with  Abraham 
did  not  alter  the  patriarchal  dispensation  of  grace, 
but  by  admitting  to  particular  privilege  a  certain 
part  of  the  existing  Church,  that  federal  transaction 
prepared  the  way  for  the  new  order  established  in 
the  covenant  of  Sinai.  The  ministry  of  Jesus  did 
not  immediately  dissolve  the  ecclesiastical  cove- 
nant established  by  the  mediation  of  Moses,  and 
often  renew^ed  by  the  Jews ;  but  by  the  erection  of 
a  certain  part  of  the  existing  Church  into  a  special 
society,  holding  particular  communion  with  him- 
self, he  prepared  the  way  for  the  new  dispensation 
of  his  grace,  w^hich,  by  destroying  what  was  typi- 
cal, would  extend  the  benefits  of  the  Abraham ic 
covenant  to  the  Gentile  world. 

It  had  been  long  a  custom  in  the  Church  to  use 
certain  baptisms  or  washings,  as  a  religious  rite. 
It  was  practised  by  Jacob  and  by  Moses ;  and  in 
the  latter  period  of  the  Jewish  Church,  they  were 
in  the  habit  of  washing  all  their  proselytes  imme- 
diately after  their  circumcision,  and  before  they 
were  admitted  to  further  ecclesiastical  privileges. 
It  was  also  common,  at  the  feast  of  the  passover, 
not  only  to  eat  unleavened  bread  along  with  the 


32  A  BRIEF  HISTORICAL  VIEW 

flesh  of  the  paschal  lamb,  but  also  to  drink  after 
supper  a  cup  of  wine.  Divine  Providence  had  ren- 
dered familiar  to  the  visible  Church,  those  simple 
but  significant  rites,  which  were  afterwards,  by  a 
positive  ordinance,  to  be  rendered  the  visible  seals 
of  the  covenant. 

John  Baptist  was  commissioned,  in  the  spirit  and 
power  of  Elias,  to  prepare  the  way  of  the  Lord, 
preach  the  gospel  of  repentance,  and  administer 
baptism  as  a  positive  ordinance  of  God.  This  was 
necessary  even  under  the  Mosaic  dispensation, 
which  was  not  as  yet  dissolved,  in  order  to  pre- 
pare the  way  for  the  other,  and  for  eftectually  pre- 
serving the  unity  of  the  Church,  when  the  forms  of 
religion  would  be  altered.  The  Redeemer  himself 
instructed  his  immediate  disciples  to  expect  the 
total  abolition  of  the  Aaronic  priesthood  of  the  tem- 
ple, and  the  whole  temple  services.  He  habituated 
them  to  the  forms  of  the  Synagogue,  and  in  these 
Churches  he  himself  repeatedly  ministered.  He 
thus  showed  the  perpetuity  of  such  services  in  his 
Church ;  but  he  never  undertook,  as  a  priest  of  the 
temple,  to  offer  sacrifices,  except  that  one  sacrifice 
of  himself,  whereby  he  perfected  for  ever  them  that 
are  sanctified,  and  in  which  he  at  once  fulfilled  the 
design  of  the  priesthood,  the  temple,  and  the  sacri- 
fice. Immediately  before  his  sufferings,  after  hav- 
ing participated  of  the  last  passover,  which  should 
ever  be  observed  with  divine  acceptance,  he  insti- 
tuted the  substitute  seal,  the  Sacrament  of  the 
Lord's  Supper,  as  a  positive  ordinance  to  be  ob- 
served by  his  Church  for  ever.  The  head  of  the 
Church  thus  providing  for  its  external  order,  did, 
at  the  awful  and  appointed  hour,  fulfil  the  condition 
of  the  Covenant  of  Grace,  and  purchase  our  eternal 
redemption  by  his  suffering  unto  the  death ;  bearing 
our  sins  upon  his  own  body  on  the  accursed  tree. 


OF  THE  CHURCH.  33 

Thus  was  the  Sinai  Covenant  dissolved,  and  a  new 
Covenant  estabhshed.* 


CHAPTER   III. 

THE   STATE   OF   THE   CHURCH    FROM    THE    DEATH    OF   CHRIST 
UNTIL   THE   RISE   OF    ANTICHRIST. 

In  the  death  of  Christ,  all  the  types  and  ceremo- 
nies of  the  Old  Testament  have  had  their  full  ac- 
complishment. The  peculiar  policy  of  the  Jews  is 
now  no  more.  The  vail  of  the  Temple  is  rent  in 
twain,  and  the  Holy  of  Holies  has  lost  its  preroga- 
tive. The  wall  of  partition  which  separated  the 
seed  of  Jacob  from  the  Gentiles,  is  taken  down, 
and  into  one  Church  the  inhabitants  of  other  na- 
tions are  admitted  with  the  children  of  Abraham, 
without  distinction  of  privileges.  After  Christ's 
resurrection  from  the  dead,  he  instructed  his  disci- 
ples more  particularly  in  the  doctrine  and  order  of 
the  New  Testament  Church ;  and  giving  unto  his 
eleven  apostles  a  commission  as  ecclesiastical  offi- 
cers, he  ascended  to  heaven  as  an  exahed  Media- 
tor, to  administer  the  government  of  the  whole  em- 
pire of  created  existence,  in  subserviency  to  the 
interest  of  his  pecuhar  kingdom,  the  Church.  On 
the  day  of  Pentecost  he  poured  out  his  Holy  Spirit 
in  miraculous  profusion  upon  his  disciples,  in  order 
to  qualify  them  for  the  extraordinary  services  to 
which  he  called  them.     The  apostles  commence 

*  In  order  to  avoid  mistakes,  the  reader  must  keep  in  mind  that 
the  word  Covenant  occurs  in  two  distinct  senses — the  Covenant 
of  Grace,  and  the  Ecclesiastical  Covenant,  whereby  the  Covenant 
of  Grace  is  externally  dispensed.  The  scriptures  direct  us  to  call 
the  visible  dispensation  of  the  means  of  Grace  a  Covenant.  Gen. 
xvii.  10.  Jer.  xxxi.  31-34, 


34  A  BRIEF  HISTORICAL  VIEW 

their  ministerial  work,  and  the  first  fruits  which 
these  labourers  reaped,  afforded  a  glorious  hope  of 
the  plenitude  of  the  approaching  harvest.  The 
promise  to  Abraham,  which  was  divinely  restrict- 
ed to  his  offspring  according  to  the  flesh,  until  the 
seed  Christ  came,  was  now  delivered  from  that 
temporary  restriction  by  the  same  divine  authority, 
and  was  oftered,  with  all  its  increased  advantages, 
to  men,  without  distinction  of  nations  or  of  ranks. 
All  the  families  of  the  earth  are  now  invited  to  co- 
venant with  God.  The  Covenant  Society,  ONE 
in  every  age,  is  now  exhibited  under  a  form  of  go- 
vernment adapted  by  divine  wisdom  to  this  last 
and  most  perfect  dispensation  of  grace,  which  the 
Redeemer  makes  on  earth.  Every  member  is 
directed  to  submit  to  it,  and  to  support  its  whole 
order  for  ever.  The  apostles  having  equal  power, 
are  the  only  ministers  and  rulers  of  the  Church ; 
and  they  are  authorized  to  establish  in  Jerusalem 
the  model  upon  which  all  Churches  are  to  be 
formed  in  future,  throughout  the  nations  of  the 
earth.  In  their  own  behaviour  towards  one  an- 
other, they  set  the  example  of  ministerial  parity ; 
and,  as  extraordinary  messengers  endowed  with 
supernatural  gifts,  they  exercised  authority  over 
all  the  Churches.  This  measure  was  necessary  to 
place  the  kingdom  of  Messiah  in  an  orderly  state, 
that  the  constitution  divinely  provided  for  it  might 
be  put  in  full  operation,  and  its  future  administra- 
tion committed  into  the  hands  of  the  ordinary  and 
permanent  oflicers. 

The  apostles  preached  the  gospel,  explaining 
the  whole  economy  of  grace,  and  reduced  into  a 
Church  state  all  who  embraced  the  faith,  together 
with  their  children.  The  visible  membership  in 
God's  Covenant  Society  was  immediately  sealed 
by   baptism.      As    the    rainbow,    already   in    the 


OF  THE  CHURCH. 


35 


heavens,  became,  by  divine  appointment,  the  seal 
of  the  covenant  to  Noah,  and  circumcision,  prac- 
tised among  all  the  nations  descended  from  Abra- 
ham, became  the  seal  of  the  Covenant  of  Sinai 
made  with  the  seed  of  Jacob,  so  did  baptism,  now 
for  the  first  time,  become  the  seal  of  the  new  cove- 
nant, although  for  a  long  time  before  it  had  been  a 
common  rite  of  the  Jews,  and  since  the  time  of 
John  the  Baptist,  a  positive  institution  of  heaven. 
Baptism  is  a  symbolical  washing.  It  represents 
and  seals  the  union  of  believers  with  Christ  Jesus 
in  the  one  body  of  the  invisible  Church.  It  also 
signifies  the  solemn  engagements  of  Christians  to 
the  faith  and  obedience  of  Christ  their  Lord,  as 
members  in  covenant  with  him  and  with  one  an- 
other, to  maintain,  in  the  strength  of  his  grace,  the 
unity  of  the  spirit,  in  the  bonds  of  peace.  It  is 
administered  by  an  authorized  oflicer  of  the  orga- 
nized ecclesiastical  society.  The  element  is  water; 
and  as  the  washing  is  not  designed  to  cleanse  lite- 
rally the  body,  such  a  quantity  of  water  is  to  be 
applied  as  may  be  sufficient  to  answer  the  purposes 
of  a  symbol.  This  is  all  that  is  necessary.  The 
application  of  water  to  the  face  of  a  recognized 
Church  member  by  an  ordained  minister  of  the 
word,  in  the  name  of  the  Father,  the  Son,  and  the 
Holy  Ghost,  one  God,  is  the  true  mode  of  adminis- 
tering this  initiating  sacrament.  No  less  than 
three  thousand  persons  were,  on  the  first  day  in 
which  the  apostles  publicly  preached  in  Jerusalem, 
formed  into  an  organized  Church,  and  baptized  by 
the  Apostles. 

Jerusalem  was  a  large  and  populous  city.  It 
contained  upwards  of  a  million  of  inhabitants. 
The  synagogues,  the  parish  Churches  of  the  Jews, 
in  which,  under  the  Mosaic  dispensation,  they  met 
for  their  ordinary  worship,  amounted  in  this  city 


36  A  BRIEF  HISTORICAL  VIEW 

to  nearly  five  hundred.  The  apostles  embraced 
every  opportunity  which  offered  of  preaching  in 
the  Jewish  synagogues,  and  they  appeared  daily  at 
the  temple,  the  most  public  place  of  resort,  espe- 
cially to  the  devout  Jews.  But  ahhough  these 
places  afforded  an  opportunity  of  making  converts 
to  Christianity,  they  did  not  offer  an  equal  oppor- 
tunity for  the  peculiar  acts  of  Christian  worship. 
The  disciples  could  not  sanctify  the  first  day  of  the 
week  in  a  regular  manner,  in  these  promiscuous 
assemblies,  which  met  in  Solomon's  porch,  or  in 
the  Jewish  synagogues.  They  therefore  met  in 
private  houses,  in  such  numbers  as  could  conve- 
niently associate  for  the  sanctification  of  the  Lord's 
day;  and  in  these  select  assemblies  or  Churches 
was  the  sacrament  of  the  Lord's  Supper  adminis- 
tered. This  solemn  institution,  which  is  the  New 
Testament  passover,  commemorates  the  death  of 
Christ,  is  a  means  of  grace,  a  symbol  of  our  union 
with  the  Church,  a  seal  of  our  visible  membership, 
a  badge  of  our  separation  from  the  world,  and  a 
public  social  renovation  of  the  baptismal  oath  to 
serve  the  Lord,  and  abide  by  his  Church,  accord- 
ing to  all  the  ordinances  of  that  ecclesiastical  cove- 
nant into  which  God  admits  us  under  the  New 
Testament. 

Steadfastness  in  the  apostles'  doctrine,  with  a 
consistent  course  of  obedience  to  the  whole  dispen- 
sation of  the  covenant  of  grace,  in  opposition  to 
every  contrary  system,  was  then  the  only  requisite 
for  admission  to  Christian  communion. 

A  profession  of  believing  the  Bible  never  did 
constitute  the  condition  of  Christian  fellowship. 
In  the  first  erection  of  the  Church  at  Jerusalem,  no 
part  of  the  New  Testament  was  committed  to 
writing ;  and  although  the  Jews  believed  the  Old 
Testament,  they  were  not  universally  admitted  into 
the  Church. 


OF  THE  CHURCH. 


37 


The  rule  of  admission  into  the  Church  is  inva- 
riable. He  who  knowingly  professes  a  belief  and 
approbation  of  the  covenant  of  grace,  who  engages 
to  submit  to  the  dispensation  of  that  covenant  in 
every  part,  and  whose  conduct  is  consistent  with 
these  declarations,  is  entitled  to  admission  among 
the  disciples  of  our  Lord.  Such  were  the  mem- 
bers of  the  apostolic  churches.  Whensoever  the 
contrary  appeared,  whether  by  heresies,  schisms, 
or  immoralities,  they  became  liable  to  censure. 
The  fu'st  object  of  the  apostolic  ministry  was  to 
teach  and  persuade  men  to  embrace  Jesus  Christ, 
and  repent  of  all  their  sins.  The  next  point  to  be 
gained  was  the  organization  of  the  converts  into 
a  regular  Church  state,  and  to  settle  the  ministry 
and  ordinances  among  them.  The  commission  of 
the  apostles  instructed  them  to  disciple  the  nations. 
When  a  Church  was  formed  in  Jerusalem,  the 
apostles  placed  in  every  congregation  presbyters 
of  their  own  choice.  Of  these  presbyters,  or 
elders,  one  was  a  teacher  authorized  to  administer 
the  word  and  sacraments,  and  the  others  were  his 
counsel  and  aid  in  government  and  discipline. 
To  the  consistory  or  session  of  elders  the  whole 
ecclesiastical  power  of  the  Church  was  committed. 
But  these  Churches  were  all  connected  in  one  body 
by  representation;  and  although  Jerusalem  con- 
tained, in  less  than  twenty  years  after  the  first 
Church  was  organized  in  it,  no  less  than  twenty 
congregations,  they  were  all  one  Church.  By  the 
representative  system  the  unity  of  the  empire  is 
supported,  however  numerous  its  provinces.  By- 
presbytery,  several  distinct  congregations  are  uni- 
ted in  one  Church. 

Christianity  was  not  long  confined  to  Jerusalem. 
The  efforts  of  persecutors  were  the  means  of  ex- 
tendinsj  the  Church.     Many  of  the  ministers  were 


38  A  BRIEF  HISTORICAL  VIEW 

r^bliged  to  fly  from  Jerusalem,  and  they  went  to 
diflerent  places,  preaching  the  gospel  and  forming 
churches,  with  great  success.  Wherever  there 
were  disciples,  they  associated,  according  to  the 
ancient  practice  of  the  pious  Jews,  for  religious 
conference  and  prayer.  Several  societies  of  Chris- 
tians, meeting  for  private  social  worship  in  conve- 
nient private  houses,  existed  throughout  Judea  and 
the  surrounding  nations.  As  soon  as  convenient, 
however,  these  societies  were  organized  into  con- 
gregations, with  a  stated  ministry  and  public  ordi- 
nances. And  as  the  congregations  were  formed, 
they  were  regularly  prcsbyterated. 

The  rapidity  with  which  the  gospel  spread  dur- 
ing the  apostolic  age,  and  the  prospect  of  spread- 
ing it  still  farther,  exposed  all  the  apostles  to  great 
and  unceasing  danger  and  toil.  They  had  the 
care  of  all  the  Churches ;  but  they  could  not  be 
present  every  where.  The  first  converts  were,  in 
general,  simple  and  pious ;  and  the  first  ministers 
were  faithful  and  zealous.  The  means  of  informa- 
tion were,  however,  few.  The  canon  of  Scripture 
was  not  yet  complete.  Copies  of  the  Scriptures 
Avere  scarce.  Pious  books  w^ere  not  to  be  obtain- 
ed. Few  persons  were  able  to  read.  The  Jewish 
rites  and  the  heathen  superstition  were  not  easily 
banished  from  the  esteem  even  of  those  who  em- 
braced Christianity.  The  Church  required  the  re- 
gular and  constant  administration  of  ordinances, 
and  the  stated  ministry  stood  in  need  of  the  super- 
intendence of  those  who  were  supernaturally  en- 
dowed with  the  gift  of  miracles.  The  apostles 
found  it  expedient  to  employ  EVANGELISTS  in 
visiting  the  different  places  in  which  the  gospel 
had  been  planted,  in  the  organization  of  new  con- 
gregations, and  in  directing  the  ministry,  where  it 
was   regularly  established.     These   extraordinary 


OF  THE  CHURCH.  39 

ambassadors  are,  nevertheless,  careful  to  exhibit  to 
the  Christian  world  the  true  model  upon  which  all 
Churches  are  to  be  constituted.  This  is  apparent 
from  their  uniform  practice.  None  are  recognized 
as  disciples  who  do  not  profess  the  true  religion, 
and  submit  to  all  its  ordinances,  without  exception. 
There  is  not,  upon  the  records  of  the  Church  dur- 
ing the  first  century,  an  instance  of  any  one  being 
admitted  to  Church  fellowship,  who  denied  any 
doctrinal  truth,  or  rejected  any  practical  institu- 
tion. If  it  happened  that  any  disciple  did,  after  his 
admission,  embrace  heresy,  refuse  submission  to 
order,  or  practice  any  immorality,  he  was  brought 
under  suitable  discipline.  According  to  the  nature 
and  circumstances  of  his  scandal,  he  was  admon- 
ished, rebuked,  or  excommunicated.  Among  the 
disciples  there  was  no  distinction  of  rights  or  spiri- 
tual privileges,  until  organized  into  an  ecclesiasti- 
cal body.  The  several  members  had  then  their 
places  appointed  by  divine  authority.  In  every 
organized  congregation  there  was  a  distinct  class 
of  rulers,  and  all  others  are  ruled  and  bound  to 
submission  in  the  Lord.  To  the  rulers  was  com- 
mitted exclusively  the  power  of  the  keys  of  the 
kingdom  of  heaven — the  right  publicly  to  teach  and 
to  disciple.  Church  officers  alone  can  exercise 
any  part  of  discipline.  They  alone  can  admit  into 
Church  fellowship,  can  govern  those  who  are  ad- 
mitted, and  can  exclude  from  the  privileges  of  the 
Church,  those  who  are  unruly.  In  no  case  during 
the  first  century,  did  a  congregation  examine  and 
admit  a  member,  judicially  try  and  censure  the  dis- 
orderly, or  excommunicate  the  rebellious. 

In  every  congregation  there  were  ordained  seve- 
ral elders.  In  no  instance  is  an  organized  congre- 
gation under  the  care  of  one  officer.  These  pres- 
byters were  ordained  to  office  by  other  presbyters. 


40  A  BRIEF  HISTORICAL  VIEW 

There  is  not  one  case  in  the  apostolic  age  of  a 
presbyter  being  ordained  to  office  by  any  single 
individual,  whether  an  ordinary  or  extraordinary 
minister.  As  the  ordinations  w^ere  uniformly  con- 
ducted by  a  plurality  of  ordained  officers,  and 
never  by  one;  so  the  imposition  of  hands  is  the 
significant  rite  by  which  the  ministerial  authority 
was  communicated.  No  one  offered  to  preach  or 
administer  the  sacraments  without  regular  ordina- 
tion, except  the  first  extraordinary  Prophets  and 
Ambassadors,  who  were  endowed  with  miraculous 
gifts  to  attest  their  divine  mission.  Those  Chris- 
tians who  met  in  private  fellow^ship  for  mutual  edi- 
fication, never  employed  a  preacher,  or  attempted 
to  ordain  an  officer  for  themselves.  They  waited 
until  the  rulers  of  the  Church  visited  them  to  admin- 
ister ordinances,  and  ordain  officers. 

A  self-organized  Society  would  be  a  building  of 
man ;  but  in  no  sense  the  house  of  God — "  the 
Church  of  the  living  God,  the  pillar  and  ground  of 
the  truth." 

The  primitive  saints  had  a  common  cause,  and 
they  felt  a  common  interest  in  the  maintenance  of 
the  gospel.  Their  worldly  income  was  cheerfully 
devoted  to  that  end.  Like  the  members  of  one 
family,  they  all,  according  to  their  several  abilities, 
contributed  of  their  property  to  pious  purposes. 
Not  one  design  ever  failed  of  its  accomplishment 
from  want  of  pecuniary  resources  in  that  age, 
while  any  Christian  was  in  possession  of  property 
adequate  to  the  purpose.  The  income  of  their  es- 
tates, and  the  earnings  of  their  labours,  were  deem- 
ed a  common  right,  and  employed  for  the  common 
good.  The  rulers  of  the  congregation  disposed 
of  its  collections ;  and  when  paupers  were  so  nu- 
merous as  to  require  particular  attention,  distinct 
officers  were  appointed  to  inspect  their  state,  and 


OF  THE  CHUUCII. 


41 


to  distribute  with  the  advice  of  the  presbyters,  the 
adequate  rehef  from  the  general  fund.  The  offi- 
cers who  served  the  tables  of  the  poor  were  called 
deacons,  a  word  which  signifies  servants.  They 
had  no  authority  in  ecclesiastical  proceedings,  any 
further  than  as  they  respected  temporalities. 

When  the  extraordinary  officers  had,  under  di- 
vine direction,  settled  the  church,  the  ordinary 
ministry  conducted  its  concerns  agreeably  to  its 
Presbyterian  constitution.  Each  Christian  congre- 
gation had  a  pastor  of  their  own  choice,  regularly 
ordained  as  their  bishop  by  a  judicatory  of  presby- 
ters, by  the  laying  on  of  hands.  With  this  pastor 
or  angel  of  the  Church,  were  associated,  for  the 
purposes  of  government,  ruling-elders,  chosen  by 
their  brethren,  and  ordained  to  office  by  a  session 
or  presbytery.  The  minister  and  elders,  the  au- 
thorized representation  of  the  congregation,  consti- 
tuted the  session.  The  sessions  of  several  congre- 
gations formed  one  presbytery,  and  all  the  presby- 
teries were  under  the  government  of  one  common 
judicatory,  formed  upon  the  principle  of  represen- 
tation, in  its  most  pure  and  regular  form. 

This  system,  admirably  calculated  to  preserve 
the  purity  of  the  Church,  was  fully  exemplified 
before  the  death  of  the  apostles,  and  universally 
prevailed  in  the  first  century.  The  kingdom  of 
Christ,  thus  regularly  governed,  and  subsisting  in 
the  midst  of  hostile  nations  as  an  independent  em- 
pire under  the  protection  of  the  Prince  of  the  kings 
of  the  earth,  exhibited  to  the  world  the  power  of 
God  and  the  wisdom  of  God  in  the  salvation  of 
man.  It  did  not,  however,  enjoy  peace  for  a  great 
length  of  time.  No  system,  however  perfect,  can 
be  perfectly  administered  by  frail  man.  God  was, 
nevertheless,  glorified  in  his  Son ;  the  Church  had 
her  doctrine  and  constitution  completed ;  the  elect 
4# 


42 


A  BRIKF  HISTORICAL  VIEW 


were  savingly  united  to  their  Lord ;  and  the  world 
was  left  without  excuse.  These  ends  having  been 
obtained,  the  Church  soon  began  to  decline.  Here- 
sies and  schisms  soon  distracted  her  congregations, 
and  called  forth  the  faithfulness  and  talents  of  her 
sons,  to  defend  her  order  and  her  doctrine.  The 
Jewish  converts  endeavoured  to  make  the  Church 
more  similar  to  the  temple ;  and  the  Pagan  endea- 
voured to  bring  it  to  bear  some  resemblance  to  the 
house  of  his  idols.  The  philosopher  endeavoured 
to  corrupt  its  doctrine,  and  the  politician  to  model 
its  form  according  to  that  of  the  Roman  empire. 
As  the  godly  were  carried  home  to  glory,  and  the 
number  of  the  elect  on  earth  was  diminishing,  while 
the  number  of  professors  increased,  the  Church  be- 
comes more  corrupt.  The  most  conspicuous  cha- 
racters and  places  usually  set  the  example  of  con- 
formity to  the  world,  while  obscure  corners  shine 
with  the  light  of  gospel  truth  in  its  original  purity. 
Before  the  latter  end  -of  the  second  century,  the  ap- 
pearance of  the  Christian  Church,  especially  in  the 
principal  cities,  had  altered  for  the  worse. 

It  is  generally  the  case,  that  the  history  of  the 
Church  is  considered  subordinate  to  that  of  world- 
ly empires.  An  historian  of  American  affairs,  even 
in  the  present  day,  would  be  very  apt  to  overlook 
the  most  pious  and  orderly  followers  of  Jesus ;  and 
if  he  wrote  of  the  Church  at  all,  he  would  bestow 
attention,  not  in  proportion  to  the  purity  and  faith- 
fulness of  ecclesiastical  bodies,  but  in  proportion  to 
their  wealth,  their  numbers,  and  their  worldly  in- 
fluence. The  few  books  which  have  escaped  the 
destruction  of  literature  in  the  dark  ages,  cannot, 
therefore,  be  considered  as  exhibiting  to  view  the 
most  pure  branches  of  the  Church.  They  direct 
our  attention  to  those  most  conspicuous  in  the 
world,  though   probably  the  least  worthy  of  our 


OF  THE  CHURCH. 


43 


notice.  The  view,  notwithstanding,  which  they 
afford  us,  is  that  of  a  declining  empire.  Christian- 
ity, indeed,  was  extensively  diffusing  itself  in 
name;  but  the  purity  of  the  Church  had  lost  its 
lustre.  Heresy  and  strife  divided  the  professed 
followers  of  Jesus  into  factions.  Human  inven- 
tions encumbered  divine  worship;  carnal  views 
influenced  discipline;  and  ambition  changed  the 
form  of  government  in  those  Churches  which  oc- 
cupied the  most  distinguished  situations  in  the  Ro- 
man empire.  A  faithful  voice  was  raised  against 
these  deviations  from  apostolic  purity.  This  voice 
is  feeble,  as  it  reaches  our  ears ;  but  it  must  have 
been  at  first  bold  and  energetic,  seeing  it  has 
reached  us  at  all,  through  so  vast  a  wilderness, 
and  over  the  innumerable  interposing  obstacles  in- 
troduced by  the  Roman  antichrist.  Before  the 
end  of  the  second  century,  some  ambitious  minis- 
ters began  to  abuse  their  influence,  their  leisure, 
their  wealth,  and  their  literature,  as  the  means  of 
usurping  power  over  their  brethren.  The  pious 
disciples  who  formed  the  Churches  at  the  death  of 
the  apostles,  were  now  admitted  into  the  Church 
triumphant.  They  transmitted  the  name  Christian 
to  their  successors ;  but  man  is  naturally  corrupt, 
and  grace  is  not  hereditary.  Iniquity  abounded, 
the  love  of  many  waxed  cold,  the  means  of  infor- 
mation were  scanty,  books  were  accessible  to  very 
few,  and  thus  the  state  of  the  Church  offered  an 
easy  prey  to  the  rapacity  of  the  ambitious.  To 
support  themselves  in  their  usurpation,  these  time- 
serving pastors  left  no  art  untried.  Like  the 
Scribes  and  Pharisees,  they  pretended  superior 
zeal  and  sanctity,  and  they  endeavoured  to  make 
void  the  law  by  their  traditions.  They  represent- 
ed the  Jewish  as  the  model  of  the  Christian  minis- 
try, and  taught  their  disciples  that  Aaron  typified 


44  A  BKIEF  HISTORICAL  VIEW 

not  the  Redeemer,  the  high  priest  of  our  profession, 
but  a  prelate  of  the  Church.  The  deacon,  who  at 
first  ministered  by  order  of  session  to  the  wants  of 
the  poor,  began  to  employ  servants  under  him,  and 
in  process  of  time  the  office  was  entirely  changed, 
and  rendered  a  spiritual  ministry.  The  presbyter, 
however,  long  retained  his  rank,  and  contended  for 
his  rights.  But  after  Christianity  became  the  reli- 
gion of  the  Roman  empire,  it  was  mingled  with 
paganism ;  and  the  external  form  of  the  Church 
was  also  modified  according  to  the  civil  govern- 
ment. The  bishop  claimed  a  superior  power  over 
the  presbyter,  and,  armed  with  the  authority  of  the 
Roman  emperor,  he  obtained  his  object.  Patri- 
archs and  metropolitans  are  higher  branches  of  the 
hierarchy ;  and  these  dignitaries  of  the  Church, 
forcing  themselves  upon  our  attention,  hide  from 
our  view  the  more  pious,  faithful,  and  orderly  con- 
gregations, which  still  retained  the  apostolic  doc- 
trine, and  worship,  and  discipline.  The  word 
Bishop^  began  in  the  second  century  to  be  applied, 
in  some  places,  to  moderators  of  the  presbyterial 
courts,  and  afterward  to  those  who  pretended 
higher  ministerial  authority  than  ordinary  minis- 
ters ;  but  this  application  was  by  no  means  univer- 
sal. The  zeal  of  the  apostles  and  their  contempo- 
rary ministers  of  the  gospel,  carried  them  through 
the  different  nations,  and  the  subsequent  persecu- 
tions drove  many  able  ministers  into  every  part  of 
the  known  world. 

Churches  were  settled  in  the  different  nations, 
and  at  a  distance  from  the  seat  of  the  Roman  em- 
])ire,  these  Churches  enjoyed  their  primitive  order 
and  truth. 

According  to  prophecy,  however,  the  spirit  of 
the  world  gradually  prevailed  over  the  exertions 
of  piety,  in  the  most  conspicuous  nations.     The 


OF  THE  CHURCH. 


45 


ecclesiastical  courts  were  unable  to  check  the 
growing  apostacy.  The  Church  increased,  and 
regular  representative  assemblies  were  not  per- 
mitted to  meet  by  the  persecutors.  And  even 
when  the  magistracy  of  the  empire  of  Rome  pro- 
fessed Christianity,  the  ecclesiastical  councils  were 
influenced  in  a  high  degree  by  the  civil  power,  and 
the  corruption  had  already  become  too  general  to 
be  now  effectually  prevented.  Synods,  composed 
partly  of  apostates,  and  the  sword  hanging  over 
their  heads,  are  not  competent  to  produce  reforma- 
tion. These  causes,  together  with  the  civil  wars, 
and  final  dismemberment  of  the  empire  of  Rome, 
nourished  prelatic  ambition,  and  at  last  placed  in 
the  chair  of  Papal  supremacy,  Boniface  the  third. 
This  event  took  place,  in  opposition  to  the  will  of 
the  struggling  Churches,  in  the  year  606.  It  was 
effected  by  the  agency  of  Phocas,  that  infamous 
tyrant,  who  waded  to  the  imperial  throne  through 
blood.  The  Roman  supremacy  was  not  yet,  how- 
ever, generally  recognized.  Princes  and  Empe- 
rors, Churches,  and  even  whole  nations,  testified 
against  that  deed,  as  a  disgrace  to  the  annals  of 
history.  The  most  pure  and  faithful  parts  of  the 
Christian  Church  beheld  with  anguish  the  grand 
apostacy,  but  they  still,  though  in  a  great  measure 
unnoticed  and  unknown,  retained  the  apostolic 
order.  Their  bishops  were  parish  ministers.  Their 
elders  were  representatives  of  the  congregations, 
and  their  deacons  w^ere  the  trustees  of  the  poor. 
The  prelacy  had,  indeed,  gradually  paved  the  way 
for  the  Pope's  usurpation.  The  nations  of  Europe 
in  general,  and  some  of  the  Asiatic  and  African 
governments,  were  now  called  Christian.  God's 
visible  Covenant  Society  became  extremely  cor- 
rupt, and  like  the  house  of  Israel,  had  broken  their 
covenant.     Still,  however,  the  Lord  preserved  his 


46  A  BRlEf  HISTORICAL  VIEW 

saints;  and  the  saints  struggled  against  the  prevail- 
ing iniquity.  In  every  nation  there  v^^ere  numbers 
who  did  not  acquiesce  in  the  apostacy.  It  was  a 
very  small  proportion  of  the  Church  which  fully 
submitted  to  the  supremacy  of  antichrist. 


CHAPTER    IV. 

THE   STATE    OF   THE   CHRISTIAN    CHURCH    FROM    THE    RISE    OF 
ANTICHRIST    UNTIL    THE    PRESENT    DAY. 

The  Redeemer  instructed  his  inspired  apostles 
to  predict  the  rise  of  a  peculiar  adversary  to  his 
gospel.  The  universal  prevalence  of  correct  prin- 
ciple and  regular  ecclesiastical  order,  he  taught 
them  to  behold  at  a  distance.  By  the  splendid  tri- 
umphs of  the  truth  in  the  first  ages,  the  power  of 
religion  was  exemplified,  the  divinity  of  the  Mes- 
siah demonstrated,  and  the  vast  number  of  God's 
elect  children  who  were  at  that  period  on  the 
earth,  prepared  for  their  everlasting  inheritance. 
As  soon  as  these  purposes  were  accomplished,  the 
faithful  disciples  began  to  realize  the  truth  of  the 
prophecy,  that  an  awful  apostacy  should  affect  the 
world,  and  the  true  witnesses  become  reduced  to 
sackcloth  and  poverty.  One  hundred  and  fifty 
years  after  Boniface  assumed  the  title  of  universal 
bishop,  and  claimed  spiritual  power  over  all  the 
earth,  his  successor.  Pope  Stephen,  was  created 
a  temporal  Prince,  by  the  efforts  of  Pepin,  the 
usurper  of  the  French  throne.  This  accession  of 
power  was  highly  acceptable  to  the  pretended  suc- 
cessor of  Peter,  and  vicegerent  of  Jesus  Christ. 
It  enabled  him  to  enforce  his  spiritual  supremacy. 
It  is  not,  however,  the  jurisdiction  of  the  exarchate 


OF  THE  CHURCH.  47 

of  Ravenna,  or  his  possessing  the  government  of 
some  of  the  Italian  states,  that  constitutes  the  Ro- 
man antichrist.  He  who  is  the  visible  head  of  that 
system  of  superstition,  which,  under  the  Christian 
name,  is  the  greatest  enemy  of  the  Christian  reli- 
gion which  ever  existed,  is,  on  that  account  alone, 
the  man  of  sin,  and  son  of  perdition.  By  virtue  of 
his  spiritual  supremacy  he  ruled  the  nations  of 
Europe ;  but  they  never  submitted  to  his  authority 
as  a  civil  Emperor.  The  kings  of  the  earth  swore 
allegiance  to  him,  not  because  he  ruled  the  petty 
states  of  Italy,  but  because  he  was  the  Pope.  His 
own  civil  power,  like  the  magistracy  of  the  nations 
under  his  spiritual  domination,  is  one  of  those  horns 
with  which  the  monster  of  blasphemy  shed  the 
blood  of  the  saints.  The  Papacy  does  not  cease  to 
be  antichrist,  even  when  stripped  of  civil  authority. 
The  rise  of  antichrist  is  to  be  dated  in  the  sixth 
year  of  the  sev^enth  century. 

The  visible  Church  then  beheld  a  usurper  upon  a 
spiritual  throne,  claiming  the  whole  government  of 
the  kingdom  of  Christ  upon  earth.  The  Church  of 
Rome  acquiesced  in  the  claim ;  but  the  great  body 
of  Christians  opposed  his  pretensions.  The  Chris- 
tian ministry,  among  all  the  nations,  were  indepen- 
dent of  the  see  of  Rome,  during  the  seventh  century, 
except  those  of  Italy;  and  a  great  number,  even  of 
them,  refused  submission  to  him.  During  the  eighth 
century,  when  his  power  w^as  greatly  increased,  the 
second  council  of  Nice  favoured  his  usurpation ; 
but  seven  years  thereafter,  Charlemagne  held  a 
council  at  Frankfort,  consisting  of  three  hundred 
clergymen  from  various  countries,  which  con- 
demned the  council  of  Nice,  and  reversed  its  idola- 
trous acts.  When  the  governments  of  those  na- 
tions which  had  formerly  been  subject  to  Rome 
acknowledged  the  Pope's  supremacy,  their  national 


48  A  BRIEF  HISTORICAL  VIEU" 

Churches  were  constrained  into  the  same  measure. 
Even  then,  all  the  Churches  in  the  Popish  nations 
did  not  recognize  the  Pontifical  authority.  It  was 
not  until  the  eleventh  century,  that  the  Churches  of 
Europe  could  be  called  ONE  with  the  Church  of 
Rome.  Those  persons,  of  course,  who  in  the  diffe- 
rent parts  of  the  world  renounced  the  papal  autho- 
rity, were  persecuted  as  heretics.  The  number  and 
frequency  of  these  persecutions,  are  sufficient  to  show 
that  vast  numbers  of  congregations  and  ministers 
were,  during  the  darkest  ages,  opposed  to  the  Anti- 
christian  system.  The  Roman  persecutors,  thirst- 
ing for  blood,  discovered,  in  the  twelfth  century,  a 
Christian  people,  entirely  distinct  from  the  Papal 
Church,  enjoying  the  ordinances  of  the  gospel  in 
their  primitive  simplicity.  The  Waldenses,  dwel- 
ling in  the  south  of  France,  and  the  valleys  of 
Piedmont,  w^ere  a  people  not  numbered  among  the 
nations.  Providence  had  separated  them  as  a  Co- 
venant Society,  from  the  declining  Churches  of  the 
nations,  that  they  might  exhibit  to  the  world  the 
primitive  order,  when  Antichristian  power  should 
have  arrived  at  its  height.  Reinerius,  the  Inquisitor 
General,  describes  these  newly  discovered  heretics 
about  the  middle  of  the  twelfth  century. 

The  Waldenses  were  in  no  connection  with  the 
Church  of  Rome,  or  its  clergy.  They  maintained 
a  system  of  distinct  ecclesiastical  policy  from  the 
apostolic  age.  They  had  their  friends  scattered 
in  many  nations,  diligently,  but  without  attracting 
much  notice,  diffusing  their  peculiar  sentiments. 
This  grand  enemy,  the  inquisitor,  in  order  to  rouse 
the  indignation  of  the  papacy  against  these  here- 
tics, as  he  calls  them,  bestows  upon  them,  three 
characters,  which  now  secure  the  admiration 
of  Christians  to  these  genuine  disciples  of  our 
Lord.    Their  enemies  being  judges,  they  are  the 


OF  THE  CHURCH. 


49 


purest  Church.  1.  "This  sect  is  the  oldest.  It 
endures,  say  some,  from  the  time  of  the  apostles. 
2.  It  is  the  most  general.  There  is  scarce  any 
country  where  it  is  not.  3.  It  hath  a  show  of 
piety.  They  live  justly  before  men,  and  believe  all 
things  rightly  concerning  God ;  only  they  blas- 
pheme the  Church  of  Rome  and  the  clergy."  The 
following  character  of  this  Church  is  drawn  by  the 
Centuriators  of  Magdeburg,  from  an  old  manu- 
script. *■'  The  Vallenses  defined  the  Church  of 
Christ,  That  Society  ivhic/i  heareth  the  sincere  word 
of  Christ,  and  useth  the  sacraments  instituted  by 
him,  in  whatever  place  it  exist.  They  consider  the 
Scripture  as  the  supreme  standard  of  doctrine. 
The  reading  of  the  Holy  Scriptures  they  represent 
as  necessary  unto  all  men.  The  decrees  of  coun- 
cils are  to  be  approved  as  they  agree  with  the 
word  of  God.  They  own  two  sacraments  only, 
baptism  and  the  Lord's  supper.  They  declare  the 
Church  of  Rome  to  be  the  whore  of  Babylon, 
and  will  not  own  the  pope  or  bishops.  They  call 
the  dedication  of  Churches,  the  observance  of  holy- 
days,  and  all  human  inventions  in  religious  wor- 
ship, diabolical  inventions."  Archbishop  Usher 
has  extracted  from  the  History  of  iEneas  Sylvius 
the  following  additional  characteristics :  "  They 
deny  the  hierarchy,  maintaining,  that  there  is  no 
difference  among  the  priests  on  account  of  dignity 
of  ofRce;  but  only  of  usefulness  and  purity  of  life. 
Ministers  should  be  content  with  the  contributions 
of  the  people.  Ev^ery  person  should  have  access 
to  the  free  preaching  of  the  gospel.  No  sin  ought 
to  be  tolerated.  There  is  no  day  holy  but  the 
Lord's  day.  The  Lord's  supper  is  to  be  conse- 
crated in  the  Church  only,  and  by  a  minister; 
neither  does  its  efficacy  depend  more  on  a  good 
than  a  bad  man,  if  he  be  a  lawful  minister.  Both 
5 


50  A  BRIEF  HISTORICAL  VIEW 

men  and  women,  and  little  children,  are  to  be  bap- 
tized in  the  Church  by  the  priest." 

These  eminently  pious  Churches,  which  so  long 
maintained  the  primitive  order,  while  the  whole 
world  was  wondering  after  the  beast,  were  inter- 
mingled with  persons  of  a  very  opposite  descrip- 
tion. The  purest  Churches  have  had  lares  growing 
up  with  the  wheat;  and  wicked  men  have  resided 
in  the  same  place  with  the  most  virtuous.  The 
popish  writers  attempted  to  confound  all  the  inha- 
bitants of  the  land  with  the  Church ;  and  to  charge 
upon  the  visible  Covenant  Society  the  errors  which 
heretics,  apostates,  and  nominal  professors,  may 
have  propagated  in  that  period.  The  Creed  of  the 
Church  of  the  Waldenses,  however,  was  truly  evan- 
gelical; and  the  order  of  the  Church,  in  their  terms 
of  communion,  form  of  government,  exercises  of 
worship,  and  administration  of  discipline,  was 
strictly  Presbyterian.  To  the  preservation  of  their 
ecclesiastical  order  they  were  bound  by  oath;  nor 
was  any  considered  as  belonging  to  this  Church 
who  did  not  take  the  covenant.  God  in  his  provi- 
dence did,  in  these  Churches,  not  only  preserve  a 
seed  to  serve  him,  and  prepare  his  children  for 
glory;  but  he  also  provided  a  seminary  for  the  in- 
struction of  ministers  and  saints,  who  should  after- 
ward be  instrumental  in  overturning  the  empire  of 
the  papacy.  The  persecutions  of  these  witnesses 
were  frequent  and  bloody.  They  were  scattered 
among  the  nations  and  carried  with  them  their 
knowledge,  their  piety,  and  their  forms  of  religious 
worship.  In  the  thirteenth  century  they  spread  and 
prevailed  so  far,  that  the  pope  thought  it  necessary 
to  exert  his  utmost  efforts  to  suppress  them.  They 
were  found  in  Germany,  Bohemia,  Poland,  France, 
and  Britain.  It  is  computed,  that  in  France  alone 
one  million  of  them  suffered  martyrdom.     They 


OF  THE  CHURCH.  51 

were,  however,  remarkably  preserved  in  some  of 
those  countries  to  which  they  had  been  banished; 
and,  like  the  scattered  Jews,  before  the  coming  of 
Christ  in  the  flesh,  were  preparing  the  way  of  the 
Lord  in  the  different  parts  of  the  world. 

In  the  beginning  of  the  fourteenth  century,  there 
were  about  eighty  thousand  of  these  Covenanters 
in  Austria  and  the  neighbouring  territories.  They 
every  where  adhered  to  their  covenant  engage- 
ments, and  pertinaciously  opposed  popery,  and  de- 
fended their  own  principles  even  unto  death.  They 
were  considered  as  poor;  and  being  aliens,  in  those 
different  countries  into  which  they  were  banished, 
they  were  despised;  and  this  contempt  was,  by  the 
providence  of  God,  a  shield  of  protection  to  them. 
Many  eminent  men,  in  the  various  nations,  how- 
ever, were  enlightened  by  their  doctrines  and  ex- 
ample; and  these  again,  by  their  writings,  diffused 
their  sentiments,  in  some  degree,  throughout  the 
various  colleges  and  seminaries  of  literature.  The 
progress  of  knowledge  was  slow,  but  it  was  cer- 
tain. The  celebratedWalter  Lollard,  who  suffered 
martyrdom  in  the  year  1322,  spread  through  Ger- 
many the  doctrines  of  the  Waldenses,  and  the 
famous  John  Wickliffe,  filled  almost  all  Europe  with 
the  same  principles.  The  scattered  Waldenses,  still 
despised  and  still  holding  fast  their  integrity,  pre- 
served among  themselves  the  true  order  of  the 
Christian  Church;  and  contributed  to  instruct  those 
in  the  established  Churches  of  the  nations,  who  had 
courage  to  think  for  themselves.  In  the  fifteenth 
century  all  Europe  became  sensible  of  the  need  of  a 
reformation  of  the  Church  of  Rome.  A  council 
assembled  at  Constance,  which  declared  the  neces- 
sity of  a  reformation,  but  manifested  also  that  it 
w^as  not  to  be  expected  from  the  interested  anti- 
christian  priesthood. 


52  A  BRIEF  HISTORICAL  VIEW 

John  Huss,  a  man  of  distinguished  talents  and 
erudition,  professor  of  divinity  at  the  celebrated 
university  of  Prague,  had,  together  with  his  inti- 
mate friend  Jerome,  embraced  many  of  the  doc- 
trines of  the  Waldenses.  Although  in  the  commu- 
nion of  the  Roman  Church,  they  recommended  the 
works  of  WicklifTe,  and  vainly  supposed  that  their 
exertions  might  serve  to  reform  the  Church,  and 
recall  her  from  Babylon.  They  were,  however, 
successful  in  exciting  an  uncommon  interest  for  a 
reformation,  and  directing  the  Germans  to  a  more 
favourable  opinion  of  those  old  dissenters,  the  Wal- 
denses, who  lived  among  them.  After  the  death  of 
Huss,  a  number  who  had  been  influenced  by  his 
doctrines,  actually  joined  the  Church  of  the  Wal- 
denses, who  were  settled  in  Bohemia.  They  adopted 
one  confession  of  faith.  They  also  agreed  upon  one 
covenant,  suited  to  the  present  state  of  the  Church, 
which,  according  to  the  established  usage  of  the 
Waldenses,  was  subscribed  by  all  the  members  of 
the  society.  Voetius,  who  had  a  good  opportunity 
of  knowing,  assures  us,  that  both  the  Waldenses 
of  Thoulouse  and  the  Hussites  of  Bohemia,  ratified 
their  federal  transactions  with  solemn  oath.  Thus, 
while  the  papal  power  was  at  its  height,  and  the 
horns  of  the  beast,  the  kingdoms  of  Europe  who 
agreed  to  support  popery,  turned  their  power 
against  the  witnesses  of  Christ,  Providence  was 
preparing  the  nations  for  that  remarkable  event 
which  took  place  in  the  beginning  of  the  sixteenth 
century.  The  period  of  the  Protestant  reforma- 
tion will  be  for  ever  eminent  in  Church  history. 
The  anti-christian  empire  was  shaken  to  its  cen- 
tre, and  never  can  recover  its  former  ghostly 
dominion  over  the  minds  of  men.  The  exertions 
of  the  Waldenses  became  successful.  They  had 
prepared,  in  a  great  measure,  the  public  mind  for 
a  breach  from  the  Church  of  Rome.     God  pour- 


(IF  THE  CHURCH.  53 

ed  out  his  blessed  Spirit.  Select  and  suitable 
instruments  for  the  reformation  were  found  and 
employed.  The  state  of  die  political  world  was 
made  subservient  to  the  kingdom  of  Christ. 
Knowledge,  zeal,  and  unfeigned  piety,  were 
promoted,  and  vast  multitudes  converted  unto 
God.  Zuinglius,  Luther,  and  Calvin,  and  many 
other  eminent  men,  were  employed  in  opposing 
the  superstition,  and  they  had  the  happiness 
of  seeing  the  pleasure  of  the  Lord  prospering 
in  their  hands.  Imbibing  the  doctrines,  and  ani- 
mated by  the  example  of  the  Vallenses,  these  emi- 
nent men  contended  for  the  faith. 

The  reformers  were  ministers  at  first  in  the 
popish  Church,  and  sought  its  reformation.  They 
considered  the  papacy  as  distinct  from  the  Catho- 
lic Church.  This  is  a  judicious  distinction.  The 
Catholic  Church  long  existed  without  a  pope.  By 
the  ambitious  dexterity  of  the  Roman  pontiffs,  the 
papacy  was  by  degrees  incorporated  with  the 
Church ;  but  it  was  really  as  foreign  to  its  genuine 
constitution,  as  a  new  citadel  erected  by  a  suc- 
cessful usurper  would  be  to  an  ancient  city.  The 
few  virtuous  ministers  which  had  remained  in  the 
Church,  acted  upon  this  distinction.  They  opposed 
the  citadel,  but  still  continued  in  the  city.  The  city 
had  been  a  long  time  unsafe,  but  it  had  not  been 
absolutely  deprived  of  its  ancient  liberties,  until 
the  council  of  Trent  had  completely  established 
every  part  of  antichristianism  by  ecclesiastical 
law.  From  that  period  Romanists  are  to  be  con- 
sidered as  excommunicated  from  the  privileges  of 
God's  visible  Covenant  Society.  They  are  pre- 
served in  this  excommunicated  state  as  barren 
branches,  which  are  to  be  visibly  burned. 

The  reformation  met  with  opposition.     It  pro- 
gressed, nevertheless,  under  the  smiles  of  an  ap- 
5* 


54 


A  BRIEF  HISTORICAL  VIEW 


proving  Providence,  and  in  different  nations  they 
who  sought  the  Lord  publicly  covenanted.  In  the 
year  1530,  the  Lutherans  performed  this  important 
duty.  They  framed  the  lamous  League  of  Smal- 
kalde,  which  was  solemnly  renewed  four  years 
thereafter.  On  the  520th  day  of  July,  1537,  the  capi- 
tal articles  of  the  Christian  religion  and  discipline 
were  sworn  publicly  by  the  senate  and  people  of 
Geneva.  As  soon  as  the  reformation  put  on  a  re- 
gular appearance,  and  the  reformers  had  erected  a 
separate  communion  from  the  Roman  Church,  the 
Waldenses  strengthened  their  hands,  and  joined  in 
their  Churches.  On  the  11th  of  November,  1571, 
in  a  general  assembly,  they  entered  into  a  solemn 
bond  of  union.  They  all  bind  themselves,  under 
the  sanction  of  an  oath,  to  maintain  inviolably  the 
ancient  union  between  all  the  faithful  of  the  evan- 
gelic religion  of  the  Waldenses  down  to  their  own 
time.  They  promise  to  submit  to  the  good  exter- 
nal regulations  and  ecclesiastical  discipline  already 
established,  and  to  this  period  maintained  among 
them.  The  Churches  in  Switzerland,  in  France, 
and  in  Holland,  of  all  the  Churches  of  the  conti- 
nent of  Europe,  attained  to  the  highest  purity;  and 
the  Church  of  Scotland,  between  the  years  1038 
and  1G49,  appeared  at  the  very  zenith  of  the  refor- 
mation. The  Lutherans  still  retained  the  mon- 
strous absurdity  of  Christ's  bodily  presence  in  the 
sacrament,  and  in  framing  the  external  order  of 
their  Churches,  adhered  too  closely  to  the  popish 
model.  The  Church  of  England,  especially,  pre- 
served her  resemblance  to  the  Church  of  Rome. 
The  scanty  reformation  which  took  place  in  that 
kingdom,  ahhough  overruled  by  Divine  Providence 
for  good  to  the  Christian  cause  in  general,  was 
very  far  from  being  under  the  immediate  direction 
of  Christian  principle.     It  was  not  conducted  by 


OF  THE  CHURCH. 


55 


an  inquiring  people  and  enlightened  ministry.  The 
Church  really  had  little  hand  in  it.  It  was  a  crea- 
ture of  state  policy.  The  Eighth  Henry,  a  truly 
irreligious  man,  produced  the  reformation  of  Eng- 
land, in  order  to  gratify  his  lust,  his  avarice,  and 
his  ambition.  He  was  a  king  of  haughty  passions, 
and  of  principles  the  most  despotic.  To  be  reveng- 
ed of  the  pope,  Henry  was  willing  that  the  Church 
of  England  should  be  altogether  disconnected  with 
the  Roman ;  and  in  order  to  effect  this,  he  consent- 
ed that  some  deviations  might  be  made  from  the 
doctrine  and  order  of  the  papacy.  The  alterations 
were,  however,  very  few.  None  were  tolerated 
by  the  king,  except  such  as  were  necessary  to  esta- 
blish independency  of  Rome.  He  claimed  to  him- 
self the  authority  of  which  he  stripped  his  Holiness. 
The  nation  and  the  priesthood  acquiesced  in  the 
claim,  and  the  impious  Henry  the  Eighth  is  pro- 
claimed the  head  of  the  Church  of  England.  The 
principal  advantage  which  the  nation  obtained  by 
the  change,  was,  that  now  they  had  their  Pope  not 
at  Rome,  but  in  London.  In  Scotland  the  state  of 
the  nation  was  rendered,  by  Divine  Providence, 
favourable  to  the  propagation  of  religion.  The  re- 
formation commenced  with  the  most  learned  and 
eminent  ministers.  It  was  gradually  advanced,  not 
as  an  engine  of  state  power,  but  as  an  interest  to- 
tally distinct  from  the  policies  of  the  present  world. 
The  crown  was  opposed  to  the  Protestant  interest, 
and  could  not,  therefore,  under  the  mask  of  friend- 
ship, introduce  antichristian  corruption  into  the 
reformation  Church ;  and  it  was  too  weak  to  de- 
stroy the  protestant  cause.  The  nobility  overawed 
the  monarchy,  and  shielded  the  commonalty  from 
danger,  while  the  faithful  services  of  John  Knox, 
and  other  able  ministers,  propagated  the  reforma- 
tion among  the  people,  until  the  mass  of  the  nation 


56 


A  BRIEF  HISTORICAL  VIEW 


being  under  its  influence,  they  agreed  to  alter  the 
civil  government,  and  give  it  a  direction  contrary 
to  popery.  In  Scotland  the  monarchy  had  not 
power  to  subdue  religion  into  an  engine  of  state 
policy:  but  Christianity  influenced  the  national  so- 
ciety to  render  its  civil  constitution  subordinate  to 
the  kingdom  of  Christ.  The  Church  is  recognized 
as  a  regular  and  independent  empire,  of  which 
Christ  Jesus  is  alone  the  King  and  Head — as 
an  empire  possessing  officers  and  courts,  which 
have  the  exclusive  right  of  regulating  its  concerns 
by  the  divine  law.  Civil  government  is  considered 
as  an  ordinance  of  God,  for  the  preservation  of 
peace  and  order  among  men,  and  for  regulating 
every  worldly  interest  among  Christians,  in  subor- 
dination to  godliness  and  honesty.  The  doctrines 
of  religion  are  briefly  stated.  The  corruptions  of 
popery  are  summed  up  and  condemned.  The  wor- 
ship is  reduced  to  its  primitive  simplicity.  The 
ministry  relinquishes  all  imitations  of  the  Roman 
hierarchy :  and  ecclesiastical  discipline  is  exercised 
by  the  authorized  officers  of  Christ's  peculiar  king- 
dom. The  Scottish  reformers,  after  the  example 
of  the  saints  in  other  places,  and  in  former  times, 
repeatedly  enter  into  covenant  with  God.  They 
engage  themselves  in  the  strength  of  promised 
grace,  and  with  the  solemnity  of  nn  oath,  to  main- 
tain and  promote,  in  their  several  places  and  sta- 
tions, the  interests  of  the  true  religion,  according 
to  the  law  of  God.  Christianity  thus  regulating 
the  individual  and  collective  concerns  of  these  ex- 
cellent and  godly  men,  appears  as  a  system  worthy 
of  its  divine  author,  and  wisely  adapted  to  promote 
the  temporal  happiness  of  nations,  and  the  ever- 
lasting felicity  of  men. 

The  time  had  not  yet,  however,  arrived,  which 
God  had  set  for  the  destruction  of  Antichrist,  and 


OF  THE  CHURCH. 


57 


which  he  revealed  by  the  prophets  to  the  Church, 
as  the  wished  for  period  when  the  kingdoms  of  this 
world  should  become  the  kingdoms  of  our  Lord, 
and  of  his  Christ.  By  the  reformation,  several 
very  important  ends  were  accomplished.  1.  The 
human  mind  was  roused  from  its  lethargy,  and  all 
its  natural  energies  excited  to  that  variety  of  ac- 
tion, which  is  calculated  to  strengthen  and  improve 
the  understanding,  and  contribute  to  the  production 
of  that  high  degree  of  civilization  which  is  to  pre- 
vail when  the  Church  shall  appear  in  her  millennial 
splendour.  2.  The  elements  of  sacred  truth  were 
discovered,  collected,  and  explained.  The  Holy 
Scriptures  were  delivered  from  the  bondage  of  the 
antichristian  Church,  translated  into  a  variety  of 
languages,  and  transmitted  to  every  corner  of  the 
world,  in  order  to  utter  a  voice  more  distinct,  loud, 
and  lasting,  than  that  of  the  Baptist,  in  the  wilder- 
ness of  Judea — "  Prepare  ye  the  way  of  the  Lord.^^ 
3.  Judgment  was  poured  out  upon  the  seat  of  the 
beast  which  shook  his  throne,  and  smote  the  arm 
by  which  he  extended  his  sceptre,  with  a  debility 
from  the  effects  of  which,  it  can  never  completely 
recover.  And,  lastly.  The  reformation  proved  the 
means  of  eternal  life  to  a  vast  number  of  God's  elect 
children  then  upon  the  earth,  and  left  an  example 
which  animates  the  witnesses  of  truth,  and  is  a  sure 
pledge  of  the  perfect  fulfilment  of  the  prophecies 
which  exhibit  the  future  grandeur  of  the  visible 
Church. 

The  Protestant  reformation,  although  an  ever 
memorable  and  glorious  event,  was  far  from  ex- 
hibiting to  the  nations  in  which  it  prevailed  a  com- 
plete view  of  the  Christian  Church  in  all  her  beauty. 
One  great  and  essential  principle  of  Christ's  king- 
dom,"the  UNITY  of  it,  escaped  the  observation  of 
a  number  of  the  reformers,  and  was  almost  univer- 
sally violated.  The  Christian  system,  by  its  unalter- 


58  A  BRIEF  HISTORICAL  VIEW 

able  simplicity,  is  divinely  adapted  for  universal  pre- 
valence. The  Scripture  model  of  the  Church,  if 
adopted,  would  render  the  Church  one  not  only  in 
the  subjective  principles  of  religion,  but  also  in  its 
visible  form  among  all  the  nations  of  the  earth. 
The  immediate  danger  of  the  first  reformers,  the 
difficulty  of  mutual  consultation  upon  subjects  of 
common  concern,  the  selfish  views  of  the  civil 
rulers  who  joined  them,  and  screened  them  in 
some  measure  from  papal  persecution,  and  the  in- 
fluence of  those  who  co-operated  with  them  from 
bad  motives  in  opposition  to  the  papacy,  prevent- 
ed attention  to  this  principle  in  the  organization 
of  the  Churches  of  the  reformation.  Very  few  at 
first  thought  of  extending  uniformity  any  further 
than  their  own  particular  district.  While  the  minis- 
try of  the  Church  was  too  inattentive  to  the  unity  of 
the  Church,  and  its  absolute  independency  of  the 
civil  governments  of  the  nations,  the  civil  rulers 
■were  endeavouring,  in  each  of  the  Protestant  coun- 
tries, to  render  the  Church  in  its  external  form,  a 
creature  of  the  civil  authority. 

Another  cause,  also,  contributed  powerfully  to 
the  violation  of  this  principle.  Great  revolutions 
give  an  unusual  impulse  to  the  human  mind,  and 
tend  to  encourage  enthusiasm.  Extravagance  and 
disorder  follow,  of  course,  and  Satan  favours  the 
delusion,  and  encourages  every  impiety.  No  sooner 
was  the  antichristian  authority  rejected  in  any  na- 
tion, than  sectaries  of  every  description  arose,  ran 
to  the  most  dreadful  excesses,  and  thus  distracted 
the  attention  of  the  faithful  from  the  point  of  gene- 
ral and  more  remote  investigations  about  Church 
unity,  constraining  them  to  consult  present  expe- 
diency, and  hasten  the  adoption  of  some  order 
which  might  compose  the  spirits  of  men.  It  be- 
came absolutely  necessary  for  the  civil  authority 
to  exert  its  power  in  suppressing  these  disorderly 


OF  THE  OHL'KCH. 


59 


combinations,  which,  under  pretence  of  religion, 
violated  all  righteousness;  and  the  transition  was 
natural  and  easy  although  very  unjust,  from  giving 
law  to  enthusiastic  sectaries  who  disturbed  civil 
society,  to  legislating  for  the  Church  itself.  Thus 
did  the  circumstances  of  the  times  prove  the  occa- 
sion of  establishing  evil  by  civil  and  ecclesiastical 
law.  The  great  and  good  Protestant  reformers 
thus  sowed  the  seeds  of  lasting  schisms  and  feuds 
in  the  reformation  Church,  by  framing  ecclesias- 
tical constitutions,  differing  as  widely  from  one 
another  as  did  those  constitutions  of  civil  govern- 
ment under  which  they  resided.  These  diversities, 
arising  at  first  from  principles  of  expediency,  or 
from  the  necessities  of  the  times,  did  not  hinder  a 
friendly  intercourse  between  the  pious  people  of 
that  age.  Soon,  however,  too  soon,  did  party  pre- 
judice and  pride,  introduce  bigotry  into  the  Pro- 
testant Churches.  Instead  of  prosecuting  at  their 
leisure  a  further  reformation,  and  procuring  a  ge- 
neral uniformity,  each  adhered  with  zealous  per- 
tinacity to  the  forms  already  established,  and  thus 
were  handed  down  to  the  present  day,  all  these  dis- 
sensions and  schisms,  with  the  example  still  more 
mischievous,  of  rending  the  body  of  Christ  at  plea- 
sure. The  visible  Church  has  consequently  little 
unity  in  practice.  Every  city  has  its  several  con- 
gregations, not  as  the  distinct  members  of  one  com- 
mon family,  but  like  the  hostile  tribes  which  watch 
the  opportunity  of  injuring  one  another,  and  which 
of  course  excite  uneasy  and  constant  jealousies  and 
rivalships. 

One  great  man  among  the  first  reformers  anti- 
cipated these  evils,  and  endeavoured  to  prevent 
them. 

John  Calvin  equalled  his  contemporaries  in  piety, 
accuracy,  knowledge,  and  faithfulness.     He  sur- 


QQ  A  BRIEF  HISTORICAL  VIEW 

passed  them  all  in  the  grandeur  of  his  conceptions. 
His  capacious  mind  embraced  the  present  and  fu- 
ture interests  of  the  Church ;  and  his  discernment 
pointed  out  the  means  of  establishing  the  peace  of 
Jerusalem.  He  proposed  a  plan  which  should  em- 
brace into  one  Church,  all  the  friends  of  the  re- 
formation in  every  country ;  and  which  should 
direct  the  united  strength  of  the  Protestant  na- 
tions, for  its  protection  against  the  man  of  sin  and 
all  the  kings  which  were  devoted  to  the  idolatries 
of  Rome. 

The  Church  of  England  frustrated  this  grand 
attempt.  She  could  not  act  without  her  head,  the 
monarchy — a  head,  on  which  is  written  the  name 
of  blasphemy. 

England,  practising  upon  her  favourite  maxim, 
no  bishop  no  king,  and  holding  in  the  sixteenth 
century,  as  she  has  done  until  the  nineteenth,  the 
balance  of  power,  refused  to  part  with  the  idol 
prelacy,  and  thus  rendered  abortive  the  plan  of 
comprehension. 

The  venerable  reformer,  although  he  lamented 
the  disappointment,  did  not  sink  into  despondency. 
With  the  assistance  of  his  friends,  and  under  the 
direction  of  his  God,  he  had  succeeded  in  esta- 
blishing jn  Geneva,  an  ecclesiastical  polity,  which 
should  be  an  example  to  the  surrounding  nations. 
The  great  doctrines  of  the  Gospel  are  reduced  into 
the  form  of  a  confession  of  faith.  The  Presbyte- 
rian order  is  delineated  in  a  book  of  discipline.  A 
Church  is  formed,  and  its  members  enter  into  so- 
lemn covenant,  in  conformity  to  the  primitive  pat- 
tern, and  in  agreeableness  to  the  Holy  Scriptures, 
and  their  own  subordinate  standards.  The  civil 
authority  is  persuaded  to  act  as  nursing  fathers 
and  nursing  mothers;  and  the  senate  of  Geneva, 
on  the  20th  July,  1537,  enter  into  covenant  ratified 


OF  THE  CHURCH. 


61 


by  an  oath,  to  support  this  newly  organized  Church. 
Ecclesiastical  covenanting  rests  upon  an  immov- 
able basis.  The  Church  is  a  Covenant  Society.  A 
national  covenant  is  a  very  different  thing.  The 
covenanters  of  Geneva  understood  the  difference, 
and  they  practised  accordingly.  They  had  no  in- 
tention to  intermingle  Church  and  State.  But  they 
were  fully  persuaded  that  the  civil  polity  should 
protect  the  Church  against  Antichrist.  A'ations 
are  hound  to  honour  Messiah;  and  upon  this  princi- 
ple they  covenant  with  God.  A  seminary  of  litera- 
ture was  also  established  under  the  direction  of  the 
Church,  which  proved  of  eminent  service.  The 
youth  flocked  to  it  from  every  nation,  and  return- 
ed to  their  respective  homes  ably  qualified  to  serve 
in  the  Gospel,  their  divine  Lord  and  Master,  in  their 
native  countries.  By  God's  blessing,  their  ministry 
was  successful ;  and  in  no  place  more  so  than  in 
Scotland. 

While  the  reformation  was  progressing  towards 
its  perfection  in  that  kingdom,  the  English  mo- 
narchy, although  the  greatest  barrier  to  the  refor- 
mation of  England  itself,  proved  a  shield  to  protect, 
from  papal  persecution,  those  who  promoted  its  in- 
terest in  the  northern  part  of  the  island. 

The  ways  of  Providence  are  wonderful.  He  can 
raise  up  a  protection  to  his  saints  from  among  their 
enemies.  If  nominal  members  of  the  Church,  and 
the  various  sects  of  heretics  are  a  grievance  to  the 
pious  disciple,  they  serve  also  to  screen  him  from 
persecution.  Unregenerate  professors  and  the  sects 
of  heresy,  are  providentially  interposed  between  the 
real  Church,  and  the  openly  wicked  world.  Were 
it  not  for  this  hedge,  it  would  require  a  constant 
miracle  to  prevent  the  wicked  from  murdering  the 
saints.  But  the  Lord  had  also  much  people  in  Eng- 
land. While  the  Church  of  Scotland  was  improv- 
6 


62  A  BRIEF  HISTORICAL  VIEW 

mg  the  Geneva  model,  by  rendering  the  confession 
of  faith  more  full  and  explicit,  and  the  whole  order 
of  the  Church  more  correct  and  definite,  the  same 
principles  were  rapidly  progressing  in  England. 
Under  the  name  of  Puritans,  the  friends  of  primi- 
tive Christianity  were  known  in  that  realm.  Civil 
liberty  accompanied  religion  in  its  progress,  and  it 
would  have  been  a  happiness  to  the  world  had  she 
never  forsaken  or  outrun  her  heavenly  guide  and 
companion.  To  the  Puritans  alone,  the  Endish 
owe  the  whole  freedom  of  their  constitution.  They 
stemmed  the  torrent  of  despotic  power,  which 
threatened  to  overwhelm  the  nation.  The  spirit 
of  the  nation  was  at  length  roused,  and  produced 
an  invitation  to  reform  the  Church.  An  ordinance 
of  Parliament  called  upon  the  most  pious  and  learn- 
ed men  of  the  nation,  to  meet  at  Westminster,  on 
the  1st  of  July,  1043,  to  consult  together,  and  ad- 
vise the  Parliament  touching  the  concerns  of  reli- 
gion. This  assembly  was  composed  of  the  most 
eminent  divines  and  laymen  of  the  age.  It  was 
not  designed  for  a  national  synod,  or  a  representa- 
tive body  of  the  clergy,  but  only  as  a  council  to 
the  Parliament.  The  civil  authority  demanded 
their  advice  in  advancing  the  cause  of  truth  and 
righteousness,  and  consequently  called  them,  not 
as  an  ecclesiastical  court,  having  jurisdiction  over 
the  Churches,  but  as  a  committee  of  arrangement 
to  promote  the  interest  of  rehgion,  and  the  further 
reformation  of  the  Church.  This  assembly,  with 
the  assistance  of  commissioners  from  the  Church 
of  Scotland,  drew  up  and  exhibited  to  the  world, 
in  a  confession  of  faith  and  catechisms,  directory 
for  worship,  and  a  plan  of  Church  government,  the 
most  definite,  scriptural,  and  complete  system 
which  had  ever  been  exhibited  by  any  council  or 
assembly.     It  was  intended  as  a  system  of  uni- 


OP  THE  CHURCH.  g3 

formity,  which  should  unite  in  one  Church,  the 
friends  of  religion  in  England,  Ireland,  and  Scot- 
land. Such  a  system  became  necessary,  as  these 
nations  had  entered  into  a  solemn  league  and  cove- 
nant for  themselves  and  their  posterity  that  all 
things  might  be  done  in  God's  house  according  to 
his  own  revealed  will. 

This  covenant  was  drawn  up  by  a  committee  of 
the  general  assembly  of  the  Church  of  Scotland, 
and  commissioners  from  England.  It  passed  both 
the  assembly  and  the  convention  of  estates  at  Edin- 
burgh in  one  day,  and  being  sent  to  England,  it 
was  ratified  by  the  assembly  and  the  parliament. 
Monday  the  25th  of  September,  1643,  in  the  Church 
of  St.  Margaret's,  Westminster,  Mr.  Nye  read  this 
covenant  from  the  pulpit,  article  by  article,  each 
person  standing  uncovered,  with  his  right  hand 
lifted  up  bare  to  heaven,  worshipping  the  great 
name  of  God,  and  swearing  to  the  performance  of 
it.  It  was  afterwards  subscribed  by  the  house  of 
commons  and  by  the  assembly.  It  was  sworn  by 
the  house  of  lords,  on  the  15th  day  of  October. 
This  covenant  binds  these  nations  to  the  preserva- 
tion of  the  doctrine,  worship,  discipline,  and  govern- 
ment of  the  Church  of  Scotland ;  it  also  binds  to 
constant  exertions  to  establish  uniformity  in  reli- 
gion over  the  three  kingdoms,  and  to  perpetual  per- 
severance in  the  same  cause  against  all  opposition. 
Copies  of  these  transactions  were  sent,  by  the  as- 
sembly of  divines,  accompanied  with  appropriate 
letters,  to  the  Churches  of  Holland,  France,  and 
Switzerland. 

All  these  Churches  returned  respectful  answers, 
and  the  Netherland  divines  expressed  not  only  an 
approbation  of  the  covenant,  but  desired  to  join 
therein. 

The  Presbyterian  system  was  never  completely 


64  A  BRIEF  HISTORICAL  VIEW 

established  in  England,  although  it  was  for  some 
time  the  most  prevalent.  And  after  several  years 
of  civil  tumult  and  religious  anarchy,  the  nation 
again  crouched  under  the  burdens  of  both  the  mo- 
narchy and  the  prelacy.  The  restoration  of  the 
British  monarch}^  was  accompanied  with  national 
perjury.  The  prelacy  and  the  throne  were  esta- 
blished in  blood.  The  reformation  was  overturned, 
the  covenant  was  broken,  and  upwards  of  twenty 
thousand  Presbyterians  died  as  martyrs  to  the  co- 
venanted reformation. 

The  protestant  Churches  have,  since  the  middle 
of  the  17th  century,  been  declining  in  purity. 

A  sceptical  philosophy  has  corrupted  the  prin- 
ciples of  a  considerable  proportion  of  the  literary 
part  of  the  community.  Commerce  has  nurtured 
in  its  lap,  sensuality  and  avarice.  Mistaken  ideas 
of  civil  and  religious  liberty,  have  rendered  men 
impatient  of  the  restraints  of  Christian  discipline. 
And  the  politicians  of  the  present  world  have  pre- 
vailed too  far  to  render  the  Protestant  systems 
ministers  to  their  ambition.  The  visible  Church, 
divided  into  factions,  and  encumbered  with  a  mass 
of  irreligious  professors,  presents  in  every  place  an 
appearance  which  fills  the  serious  mind  with  pain. 

America,  colonized  and  settled  by  Europeans, 
has  offered  an  asylum  for  Christians  of  every  deno- 
mination, from  the  effect  of  the  penal  statutes  stand- 
ing against  them  in  different  countries  of  the  old 
world.  In  the  United  States  particularly,  the 
simple  form  of  civil  government  affording  equal 
protection  to  all  ranks  of  men,  we  often  find  the 
various  forms  of  religion  practised  in  one  city. 

God  has,  in  his  providence,  presented  the  human 
family  in  this  country  with  a  new  experiment.  The 
Church,  unheeded  by  the  civil  powers,  is  suffered 
to  rise  or  fall  by  her  own  exertions.    The  truth  is 


OF  THE  CHURCH.  55 

great,  however,  and  by  the  blessing  of  God,  and 
the  faithfulness  of  the  saints,  it  will  yet  triunnph. 
Toward  the  beginning  of  the  eighteenth  century, 
the  pious  people  in  Europe  direct  an  eye  of  unu- 
sual anxiety  toward  America.  Twelve  centuries 
have  now  elapsed  since  the  rise  of  Antichrist.  His 
fall  is  fast  approaching.  Dreadful  judgments  aw^ait 
all  the  parts  of  the  Roman  empire.  The  heavens 
and  the  earth  of  that  system  must  be  shaken  and 
removed,  and  the  witnesses  be  killed  by  the  last 
efforts  of  the  beast.  Many  exercise  a  hope  that 
America  will  escape  the  dreadful  carnage;  and 
that  the  visible  Covenant  Society  of  God  will  here 
find  a  place  of  rest  until  Europe  be  drenched  in  the 
blood  of  the  enemies  of  religion.  Certainly  Chris- 
tians are  now  very  much  scattered  over  the  face 
of  the  earth.  Books  replete  with  solid  information 
abound.  Let  the  antichristian  empire  be  com- 
pletely overturned ;  and  when  the  Lord  pours 
down  his  Holy  Spirit,  the  kingdoms  of  this  world 
will  become  the  kingdoms  of  our  Lord,  and  of  his 
Christ.  Then  shall  the  Churches  relinquish  every 
carnal  prejudice,  and  adopt  the  prophetic  maxim — 
Come,  let  us  join  ourselves  to  the  Lord  in  a  per- 
petual covenant.  The  Church  shall  then  be  one  in 
all  nations. 


^Q  A  BRIEF  HISTORICAL  VIEW 


BOOK   II 


A  HISTORICAL  VIEW  OF  THE  REFORMED  PRESBY- 
TERIAN CHURCH. 


CHAPTER   I. 

FROM  THE  ESTABLISHMENT  OF  THE  PRESBYTERIAN  REFORMA- 
TION, UNTIL  THE  REVOLUTION  SETTLEMENT,  1643 1688. 

The  Church  in  Scotland  enjoyed  advantages  in 
prosecuting  the  reformation  which  were  unknown 
to  the  other  Presbyterian  Churches.  The  poverty 
of  the  nation  laid  a  restraint  upon  the  ambition  of 
ecclesiastics,  preserved  a  singular  simplicity  of 
manners,  and  rendered  religious  controvesy  what 
it  ought  always  to  be,  a  contest  for  principle,  not 
for  worldly  interest.  The  insular  situation  of  the 
inhabitants  prevented  foreigners  from  mingling 
with  them ;  and  the  reformers,  undisturbed  in  a 
great  measure  by  the  factions  which  distracted 
the  protestant  interest  upon  the  continent  of  Eu- 
rope, were  enabled  to  direct  their  faithful  exertions 
to  the  establishment  of  regular  order  and  discipline 
in  their  own  Churches. 

The  power  of  England  overawed  the  Popish 
party  of  Scotland;  and  while  itself  was  but  half 
reformed,  served  as  a  protection  to  their  more 
faithful  northern  neighbours  from  the  antichristian 
empire.  The  Scottish  crown  did  not  possess  suf- 
cient  power,  as  in  the  other  countries,  to  render 
the  reformation  an  engine  of  state  policy;  and  be- 


OF  THE  CHURCH.  (37 

ing  restrained  by  the  nobles,  who  formed  a  strong 
barrier  between  the  king  and  the  people,  the  Pres- 
byterian ministers  organized  the  Church  upon  its 
pure  and  primitive  plan,  establishing  its  doctrine, 
worship,  discipline,  and  government,  perfectly  dis- 
tinct from  the  civil  authority,  and  independent  of 
the  power  of  the  magistrate.  God,  by  his  provi- 
dence, directing  the  external  affairs  of  the  nation 
in  subordination  to  religion,  animated  his  faith- 
ful servants  by  a  remarkable  degree  of  knowledge 
and  holiness.  The  Presbyterians  in  Scotland  learn- 
ed from  their  Bibles,  that  the  system  of  grace  is 
the  chief  of  God's  works ;  that  the  saints  are  the 
salt  of  the  earth,  and  Jesus  is  King  of  Kings,  and 
Lord  of  Lords.  Having  organized  the  Church  as 
the  peculiar  kingdom  of  the  Redeemer,  upon  prin- 
ciples which  maintained  the  exclusive  headship  of 
Christ,  they  demanded  that  the  crown  of  the  nation 
should  be  laid  at  the  feet  of  Messiah.  They  requir- 
ed that  the  Church  should  not  only  be  tolerated  to 
establish  her  distinct  ecclesiastical  organization, 
but  that  she  should  hereafter  be  supported  by  the 
civil  power  of  the  nation  in  the  enjoyment  of  her 
established  rights.  These  pious  politicians  argued 
upon  Scripture  principles.  God  preserves  the  world 
on  account  of  his  Church.  Christ  administers  the 
government  of  the  universe  in  subordination  to  the 
Church;  angels  and  men  are  commanded  to  obey 
him;  and  all  civil  constitutions  should  be  nursing 
fathers  and  nursing  mothers  to  the  Church.  They 
required,  therefore,  that  the  King  of  Scotland 
should  no  longer  give  his  power  to  the  antichris- 
tian  beast ;  should  no  longer  drink  of  the  intoxicat- 
ing cup  of  the  mother  of  harlots ;  but  bow  before 
the  Prince  of  the  Kings  of  the  earth.  The  majority 
of  the*  nation  required  that  the  government  should 
be  administered,  not  for  the  glory  of  man,  but  for 


68 


A  BRIEF  HISTORICAL  VIEW 


the  welfare  of  society,  the  good  of  the  Church,  and 
the  glory  of  God.  They  were  successful.  The  na- 
tion entered  into  these  measures  by  solemn  cove- 
nant; and  their  pious  neighbours  in  England  and 
in  Ireland  joined  in  a  solemn  league,  to  preserve 
the  established  order  of  religion  in  Scotland,  and 
to  use  their  endeavours  for  the  introduction  of  a  si- 
milar order  in  these  two  nations.  In  consequence 
of  this  union  the  English  Presbyterians  in  the 
assembly  at  Westminster,  with  the  assistance  of 
commissioners  from  the  Church  of  Scotland,  com- 
pleted those  ecclesiastical  standards  which  have 
been  received  as  agreeable  to  the  Scriptures,  and 
as  the  bond  of  the  covenanted  uniformity  between 
the  reformed  Presbyterian  Churches  in  the  British 
empire. 

This  system  was  reduced  into  operation  in  Scot- 
land, and  constituted  the  finishing  part  of  the  se- 
cond reformation  throughout  that  kingdom.  The 
Church  enjoyed  these  attainments  in  peace  but  a 
very  short  time. 

The  period  appointed  in  God's  purpose  for  the 
destruction  of  antichrist  and  for  the  kingdoms  of 
this  world  to  become  the  kingdoms  of  our  Lord 
and  of  his  Christ,  had  not  yet  arrived.  God's  visi- 
ble Covenant  Society  had  not  as  yet  finished  the 
testimony  which  the  witnesses  were  appointed  to 
give.  They  must  still  appear  in  sackcloth,  and  seal 
by  the  blood  of  martyrdom,  the  testimony  which 
they  held.  Several  causes  contributed,  under  a 
Holy  Providence,  to  bring  the  Church  into  severe 
troubles  and  trials,  which  should  prove  the  faithful- 
ness of  the  saints. 

The  Presbyterians  used  power  with  moderation. 
They  never  proposed  to  render  men  pious  by  com- 
pulsion. They  restrained  open  irregularities ;  they 
punished  the  profanation  of  the  Sabbath,  daring 


OF  THE  CHURCH. 


09 


blasphemy,  and  public  overt  acts  of  idolatry.  They 
procured  acts  of  parliament  to  exclude  from  civil 
office  all  those  who,  evidently  disaffected  to  the 
reformed  constitution,  might  be  expected  to  make 
use  of  their  power  and  influence  to  subvert  the 
beautiful  and  venerable  fabric.  They  were,  how- 
ever, unwilling  unnecessarily  to  embroil  the  nation 
by  a  total  dissolution  of  the  monarchy.  They  even 
still  retained  some  veneration  for  the  principle  of 
the  hereditary  succession  of  royalty.  And  when 
the  English  independent  faction,  executed  upon  the 
first  Charles  the  demerit  of  his  crimes,  the  Scottish 
Parliament  being  then  sitting  at  Edinburgh,  did 
immediately  order  his  son,  Charles  II.  to  be  pro- 
claimed king.  They  accompanied  the  proclama- 
tion, however,  with  a  declaration,  that  before  he 
be  admitted  to  the  exercise  of  the  royal  power,  he 
shall  give  satisfactory  evidence  to  the  kingdom  of 
his  attachment  to  the  constitution  of  government 
as  now  reformed,  according  to  the  covenant  and 
solemn  league. 

This  was  rash  and  highly  imprudent  conduct. — 
The  friends  of  Scottish  liberty,  and  even  the  most 
faithful  friends  of  religion,  were  hurried  into  the 
measure,  by  the  dread  of  being  overwhelmed  with 
the  anarchy  which  now  began  to  prevail  in  Eng- 
land, under  the  influence  of  their  present  mock 
Parliament.  They  made  a  dangerous  experiment ; 
and  they  had  afterwards  abundant  cause  to  repent 
their  own  rashness.  Power  should  never  be  con- 
ferred on  any,  whose  previously  tried  and  esta- 
blished reputation  does  not  afford  a  prospect  that 
he  will  use  it  in  the  cause  of  righteousness.  No 
profession  can  bind  a  man  without  principle.  To 
require  a  profession  of  virtue  from  an  unprincipled 
man,  is  to  tempt  him  to  hypocrisy.  Such  was  cer- 
tainly the  case  in  respect  of  the  infamous  and  per- 


70  A  BRIEF  HISTORICAL  VIEW 

jured  tyrant,  who  bore  the  name  of  Charles  the 
Second.  He  was  at  the  Hague,  a  town  in  Holland, 
when  he  was  proclaimed  king.  (Commissioners 
were  immediately  sent  to  treat  with  him,  but  he 
refused  to  give  the  required  satisfaction,  and  they 
returned  to  Scotland  without  him.  Happy  would 
it  have  been  for  the  nation  had  ihey  then  placed 
the  reins  of  government  in  the  hands  of  some  of 
their  own  able  and  virtuous  citizens ;  but  their  con- 
nection with  England  would  not  admit  of  this  mea- 
sure. Next  year  commissioners  were  again  des- 
patched to  treat  with  the  exile  king.  They  found 
him  at  Breda,  a  city  of  Dutch  Brabant.  He  there 
pursued  his  wanton  pleasures,  and  upon  the  Satur- 
day before  he  left  that  city,  after  having  agreed 
to  the  terms  of  the  treaty,  he  returned  from  his 
revellings,  and  refused  submission  to  the  terms. 
Upon  the  following  Sabbath,  he,  as  an  Episcopa- 
lian, took  the  sacrament  kneeling,  and  thus  sealed, 
by  unworthy  communicating,  his  opposition  to 
Presbyterians,  and  to  the  God  whom  they  adore. 
The  Rev.  Mr.  Livingston,  one  of  the  commissioners, 
an  eminently  godly  man,  disapproved  of  the  whole 
procedure  respecting  his  recall,  and  declared,  that 
in  Charles  Stewart,  they  carried  the  plague  of  God 
to  Scotland. 

Upon  the  king's  arrival  in  Scotland,  he  solemnly 
swore  to  maintain  the  covenanted  reformation;  and 
upon  the  16th  August,  1650,  published  a  declara- 
tion, in  which  he  abjured  popery  and  prelacy, 
lamented  his  father's  tyranny  and  idolatry,  pro- 
mised that  he  should  have  in  future  no  friends  but 
the  friends  of  the  reformation,  and  no  enemies  but 
the  enemies  of  the  covenanted  uniformity.  He  was 
publicly  crowned  at  Scone,  on  the  1st  of  January, 
1651,  after  an  excellent  sermon,  preached  by  the 
Rev.  Mr.  Douglas,  from  2  Kings  xi.  12,  17.     In 


OF  THE  CHURCH.  71 

the  presence  of  the  national  representatives  and 
the  commissioners  of  the  Church,  he  renewed  the 
covenants,  solemnly  swearing,  with  his  hand  lifted 
up  to  God,  to  rule  the  kingdom  in  agreeableness 
to  the  established  constitution.  The  people,  by 
their  representatives,  then  declared  their  choice  of 
him  to  be  their  king.  The  Marquis  of  Argyle 
placed  the  crown  upon  his  head,  and  then  the  no- 
bles and  commons  took  the  oath  of  allegiance,  that 
they  should  be  faithful  to  the  king,  according  to 
their  national  and  solemn  vows  in  defence  of  reli- 
gion and  righteousness. 

Never  were  king  and  people  more  strictly  bound 
to  God  and  to  one  another,  than  were  this  king  and 
these  people.  But  it  soon  appeared  that  the  people 
had  committed  the  guardianship  of  their  rights  to 
very  treacherous  hands.  Cromwell,  the  English 
usurper,  had  invaded  Scotland  with  a  powerful 
army.  In  this  kingdom  there  was  a  minority, 
who  on  account  of  their  attachment  to  prelacy 
and  arbitrary  power,  did  not  acquiesce  in  the 
present  established  constitution.  Vicious  in  mo- 
rals, considering  religion  only  as  an  engine  of 
power,  opposing  the  liberty  and  independence  of 
the  Church,  and  entirely  devoted  to  prelacy  and 
arbitrary  government,  they  were  by  law  exclud- 
ed from  places  of  powder  and  trust  in  the  state  and 
in  the  army.  They  had  served  king  Charles  the 
First  in  his  endeavours  to  enslave  the  nation;  and 
the  commonwealth  having  succeeded  in  throwing 
ofi'  the  yoke,  did  not  choose  to  intrust  these  men 
with  power.  They  enjoyed  unmolested  their  per- 
sonal liberties  and  property  under  the  law;  but  no 
policy  could  justify  their  promotion  to  official  sta- 
tions, without  evidence  of  their  having  changed 
their  sentiments.  The  principal  men  of  this  party, 
remarkable  for  their  immoralitv,  as  well  as  their 


72 


A  BRIEF  HISTORICAL  VIEW 


opposition  to  the  reformation  establishment,  wore 
called  malignants.  As  they  had  long  enjoyed  the 
patronage  of  the  tyrannical  house  of  Stuart,  in 
the  chief  offices  of  state  and  army,  some  of  them 
were  experienced  warriors  and  able  politicians. 
Although  now  a  very  small  minority,  they  were 
still  formidable,  and  ought  to  have  received  a 
more  effectual  debasement  than  the  generous  and 
pious  people  who  now  possessed  the  power,  were 
disposed  to  give  even  to  their  enemies. 

Such  was  the  state  of  parties  in  Scotland,  when 
the  army  appointed  to  support  the  young  king  and 
his  people,  under  the  conduct  of  General  Leslie, 
was  defeated  at  Dunbar,  by  Oliver  Cromwell. 
The  king  was  pleased  at  this  defeat.  It  afforded 
an  argument  for  the  admission  of  the  malignants, 
who  were  known  enemies  to  Cromwell,  into  the 
army  which  defended  Scotland.  By  private  in- 
trigue, this  impious  monarch  and  these  malignants, 
formed  plans  for  the  overthrow  of  the  constitution. 
They  professed  reformation;  they  were  admitted 
to  military  power;  they  took  the  oaths  of  office, 
and  were  admitted  into  the  councils  of  state. 
Their  hypocrisy  did  not,  however,  deceive  all  the 
friends  of  the  reformation  interest.  There  were 
many  faithful  men  who  considered  their  penitence 
as  mockery,  their  submission  to  Church  discipline 
for  their  immoralit}',  as  hypocrisy,  and  their  oath 
as  perjury.  The  most  faithful  ministers  and  pres- 
byteries opposed  the  admission  of  these  malignants 
into  communion,  and  the  most  virtuous  politicians 
opposed  their  admission  to  civil  office.  Presbyte- 
rians were  thus,  by  the  impious  cunning  of  their 
enemies,  divided  among  themselves.  Those  who 
favoured  the  malignants  were  called  Resolutiojiers, 
and  those  who  opposed  them,  Protestors.  This 
division  produced  the  ruin  of  the  civil  constitution, 


OF  THE  CHURCH.  .^g 

and  prepared  the  way  for  that  persecution  which 
soon  destroyed  the  Church. 

The  English  arms  having  prevailed  over  those 
of  the  king  and  the  Scots,  Charles  escaped  to 
France,  and  threw  off  the  mask  of  presbyterian- 
ism.  Despairing  of  obtaining  the  crown  of  Eng- 
land by  means  of  the  Scottish  reformers,  he  ap- 
plied for  assistance  to  the  popish  powers  of  the 
continent,  and  embraced  the  Roman  religion.  He 
still,  however,  pretended  to  be  a  Protestant.  Scot- 
land, in  the  mean  time,  was  reduced  under  the 
English  usurper.  This  occasioned  further  dissen- 
sions among  the  Presbyterians.  The  reformers 
were  in  the  habit  of  referring  every  part  of  their 
conduct  to  some  general  principle,  and  if  the  prin- 
ciple was  not  correct,  to  condemn  the  praciical 
application  of  it.  They  were  sensible  that  moral- 
ity could  not  otherwise  be  well  understood  or 
practised.  It  was  of  course  a  question  of  a  very 
serious  nature  that  now  demanded  their  attention 
— Was  Oliver  Cromwell  to  be  considered  as  a 
usurper,  or  as  a  lawful  ruler,  to  whom  obedience 
is  due  for  conscience'  sake  ?  The  friends  of  the 
Protector,  as  Cromwell  was  called,  were  few,  but 
they  were  formidable.  The  army  was  under 
their  command.  They  required  also  conscien- 
tious submission  to  the  power  of  the  Protector. 
They  reasoned  thus:  "the  powers  which  he  exer- 
cises are  in  themselves  lawful,  and  he  has  ac- 
quired from  God's  Providence  a  right  to  exercise 
them.  The  powers  that  be,  are  ordained  of  God.^^ 
To  these  arguments  it  was  replied,  that  although 
tyranny  and  usurpation  w^ere  permitted  by  a  Holy 
Providence,  and  overruled  for  the  good  of  the 
Church,  they  had  not  the  divine  approbation,  had 
no  claim  on  the  obedience  of  Christians,  and 
might  not  only  be  lawfully  resisted,  but  complete- 
7 


74  A  BRIEF  HISTORICAL  VIEW 

\y  overthrown.  That  Cromwell  was  an  usurper, 
was  manifest.  He  was  never  chosen  by  the  na- 
tion to  govern  it;  and  the  constitution,  ratified  by- 
solemn  oath,  excluded  him  from  power.  To  this 
constitution,  the  more  faithful  Presbyterians  con- 
sidered themselves  bound  by  covenant  to  adhere. 

The  disputes  between  the  Resolutioners  and  the 
Protestors  were  still  agitated  wiih  a  vehemence 
which  distracted  the  Church.  The  most  faithful 
ministers  were  of  the  protesting  part)^  They 
condemned  the  resolutions  which  admitted  into 
Church  communion,  and  into  civil  and  military 
power,  the  malignants.  They  condemned  these 
measures  as  ministers  and  as  patriots,  who  sought 
the  good  of  their  country  in  subordination  to 
Christ's  kingdom.  They  maintained,  that  none 
should  be  admitted  to  Church  fellowship,  or  con- 
tinued in  it,  unless  they  professed  the  true  religion, 
and  understood  what  they  professed — unless  they 
evidenced  repentance  of  all  their  sins — led  a  holy 
and  religious  life — and  promised  submission  to  all 
the  ordinances  of  the  gospel.  They  considered  as 
no  recommendation  a  hasty  profession  of  repent- 
ance, and  a  promise  of  submission  to  ecclesiasti- 
cal order,  coming  from  persons  who  were  uni- 
formly remarkable  for  their  impiety,  and  who 
now  had  a  motive  for  hypocrisy,  in  the  expecta- 
tion of  power  and  office.  They  declared  it  to  be 
a  prostitution  of  the  privileges  of  the  Church  to 
confer  them  upon  such  characters.  They  urged 
it  upon  the  public  mind  as  an  important  maxim, 
that  no  enemy  of  the  civil  constitution  should  be 
intrusted  with  a  share  in  its  administration.  They 
exposed  the  folly  and  the  madness  of  bestowing 
military  power  upon  the  inveterate  enemies  of  re- 
ligion, liberty,  and  law.  They  fortified  these  de- 
clarations by  judicious  arguments  from  the  Scrip- 


OF  THE  CHURCH.  <75 

tures.  Two  very  judicious  dissertations  against 
associations  with  malignants  were  published  and 
circulated,  the  one  written  some  time  before  by  the 
famous  Mr.  Gillespie,  and  the  other  composed  by 
Mr.  Binning. 

The  faithfulness  of  the  Protestors  excited  the 
envy  of  their  brethren,  the  Resolutioners,  and  pro- 
voked the  enmity  of  the  malignants,  who  now 
waited  for  an  opportunity  of  vengeance. 

The  opportunity,  alas!  soon  arrived.  After  nine 
years  exile,  king  Charles  was  restored,  and  mo- 
narchy was  re-established  in  England,  as  well  as 
ill  Scotland.  General  Monk  was  the  principal 
agent  in  accomplishing  this  flattering,  but  fatal 
change.  He  was  the  second  son  of  an  ancient, 
but  decayed  family.  He  betook  himself  in  early 
youth  to  the  profession  of  arms,  and  sought  mili- 
tary experience  in  the  Low  Countries,  the  great 
school  of  war.  When  the  quarrel  between  Charles 
the  First  and  the  parliament  broke  out,  he  return- 
ed to  England  and  joined  the  standard  of  tyranny 
and  royalty.  After  the  overthrow  of  the  English 
monarchy,  this  adventurer  enlisted  under  the  re- 
publican banner,  and  fought  against  king  Charles 
]I.  in  Scotland.  When  this  kingdom  was  reduced 
under  the  English  arms.  Monk  was  left  by  Crom- 
well with  the  supreme  command.  He  served 
Oliver,  and  his  son  Richard,  until  he  was  deposed; 
and  to  the  parliament  afterwards  he  gave  entire 
submission.  He  protested,  however,  against  the 
violence  of  the  English  army  which  invaded  the 
parliamentary  privilege,  and  established  military 
government  in  England.  He  was  a  man  of  much 
apparent  moderation,  and  of  deep  design.  He 
perceived  that  the  English  were  wearied  of  anar- 
chy, and  that  the  Scots  longed  for  the  re-estabHsh- 
ment  of  their  monarchical  constitution,  as  limited 


70  A  BRIEF  HISTORICAL  VIEW 

and  reformed,  agreeably  to  their  solemn  cove- 
nants. He  determined  to  take  the  advantage  of 
these  dispositions.  He  was  covetous  to  the  ex- 
treme, possessed  a  vicious  mind,  and  could  not  be 
exceeded  by  any  man  in  dissimulation. 

The  Rev.  Mr.  Douglas  first  proposed  to  Gene- 
ral Monk  the  king's  restoration ;  and  he  did  him- 
self travel  through  a  great  part  of  England  and 
Scotland,  to  engage  the  leading  Presbyterians  in 
his  majesty's  service. 

Monk,  in  the  mean  time,  marched  to  England ; 
defeated  the  prevailing  faction ;  restored  the  par- 
liament ;  and  took  the  oath  of  allegiance  to  the 
commonwealth.  The  whole  power  of  the  nation 
being  now  in  the  hands  of  the  Presbyterians,  the 
covenants  between  the  nation  and  the  Scots,  in 
defence  of  religion,  are  again  publicly  acknow- 
ledged as  law. 

The  new  parliament  was  inclined  to  a  limited 
monarchy.  They  beheld  a  covenanted  Presbyte- 
rian king,  ready  to  accept  an  invitation  to  the 
throne  of  his  ancestors,  and  they  proposed  to  enter 
into  immediate  stipulations  with  him. 

At  this  critical  juncture  Monk  acted  the  part  of 
a  traitor.  He,  with  military  power,  overawed  the 
parliament,  and  the  king  was  restored  without 
conditions.  Charles,  too,  again  played  the  hypo- 
crite. A  committee  of  Presbyterian  ministers 
waited  upon  him  at  Breda,  and  he  publicly  thank- 
ed God  that  he  was  a  covenanted  king.  Thus 
was  the  nation  plunged  into  ruin. 

Charles  the  Second  was  no  sooner  settled  upon 
the  throne,  than  he  discovered  a  disposition  to 
oppose  to  the  utmost  that  covenanted  reformation, 
to  the  support  of  which  he  had  been  repeatedly 
bound  by  oath.  Plaving  embraced  popery,  he  re- 
solved to  suppress  presbytery.     He  made  the  ex- 


OF  THE  CIIURril.  "77 

pcriment  first  in  Scotland.  This  nation  had  been 
reduced  under  England  by  the  parliamentary 
forces.  As  a  conquered  kingdom,  Charles  con- 
cluded that  he  might  destroy  with  ease  its  re- 
maining liberties.  He  immediately  assumed  un- 
limited power,  both  in  ecclesiastical  and  civil 
things;  re-established  the  prelacy,  and  caused  him- 
self to  be  acknowledged  the  head  of  the  Church. 
The  first  blow  fell  upon  the  most  valuable  man  in 
the  nation,  the  pious  marquis  of  Argyle.  The  un- 
grateful monarch  procured  the  murder  of  the  no- 
bleman who  patronised  him  in  his  youth,  and 
placed  the  crown  upon  his  head.  The  Protestors 
were  the  persons  most  obnoxious  to  the  king;  but 
the  whole  reformed  Presbyterian  Church  was 
devoted  to  destruction  by  this  impious  apostate. 
He  had  selected  a  suitable  person  as  an  accom- 
plice in  his  crimes.  Mr.  Sharp  was  commissioned 
by  six  of  the  leading  ministers  of  Edinburgh  to 
wait  upon  the  king  at  his  restoration,  and  nego- 
tiate with  him  in  favour  of  the  Church.  He  also, 
in  the  secret  with  Monk,  acted  the  traitor;  and 
having,  in  the  following  year,  gone  up  to  London, 
was  there  consecrated  a  bishop;  and  returned  to 
Scotland  as  Archbishop  of  St.  Andrews,  and  Pri- 
mate of  the  kingdom. 

The  Episcopal  Church  now  being  fully  estab- 
lished in  England,  Ireland,  and  Scotland,  over  the 
ruins  of  the  reformation,  Presbyterians  were  called 
to  seal  with  their  blood  the  testimony  which  they 
held.  Upwards  of  two  thousand  godly  ministers 
were  banished  from  their  congregations  and  their 
livings  in  one  day,  in  the  kingdom  of  England; 
and  upwards  of  twenty  thousand  Presbyterians 
suffered  martyrdom  in  Scotland,  during  the  reign 
of  Charles  the  Second  and  his  brother  Janaes. 
Several  of  the  ministers  fled  to  foreign  countries; 
7* 


78  A  BRIEF  HISTORICAL  VIEW 

some  were  indulged  in  their  parishes,  upon  re- 
nouncing their  covenanted  reformation  ;  but  those 
who  continued  faithful,  were  driven  to  the  moun- 
tains, hunted,  and  butchered  without  mercy. 

As  faithful  witnesses  for  the  truth,  these  emi- 
nently godly  men  published  many  valuable  testi- 
monies against  the  prevailing  evils;  and  while 
they  were  permitted  to  live,  they  exhibited  in  their 
own  persecuted  Churches  the  doctrine,  worship, 
discipline,  and  government,  which  had  been  ap- 
pointed by  Christ  for  the  New  Testament  Church. 
They  opposed  with  solid  arguments  the  present 
constituted  authorities  in  Church  and  in  state. 
They  even  declared  it  rebellion  against  Heaven  to 
be  in  allegiance  with  the  house  of  Stuart.  Their 
cruel  persecutors  sometimes  attempted  to  reason 
with  the  martyrs,  when  they  were  called  before 
their  courts.  The  arguments  which  the  persecu- 
tors used  were  more  plausible  than  substantial. 
"  Christians  are  commanded  to  be  subject  to  the 
higher  powers.  Ecclesiastical  persons  are  not 
exempted.  Ministers  are  bound  to  pray  for  all 
who  are  in  authority.  When  God  in  his  Provi- 
dence exalts  a  man  \o  power,  all  should  submit  to 
the  exercise  of  such  power  as  the  ordinance  of 
God.  Even  absolute  tyranny  is  frqm  the  Lord. 
There  is  no  power  but  of  God.  The  apostle  Paul 
required  the  Romans  to  obey  the  emperor  Nero,  a 
heathen,  a  persecutor,  an  infamous  man,  and  an 
absolute  tyrant.  It  is  certainly  more  reasonable 
to  submit  to  the  authority  of  the  present  reigning 
family.  Presbyterians,  therefore,  in  disowning  the 
king's  authority,  are  worthy  of  death."  Such 
were  the  arguments  used  by  the  perjured  prelates, 
to  ensnare  the  consciences  of  those  who  adhered 
to  reformation  principles.  These  infamous  men 
sheltered  their  principles  under  perverted  texts  of 


OF  THE  CHURCH. 


79 


Scripture,  and  called  their   murder  of  the  pious 
Presbyterians  by  the  name  of  justice. 

To  these  arguments  the  persecuted  saints,  when 
permitted  to  speak,  made  a  judicious  reply: — 

*' Every  immoral  constitution  is  disapproved  of 
God ;  and  no  man  ought  to  swear  allegiance  to  a 
power  which  God  does  not  recognise.  All  kings 
are  commanded  to  promote  the  welfare  of  the 
Church;  and  those  who  own  allegiance  to  Christ, 
cannot  consistently  pray  for  the  prosperity  of  the 
Churcli's  enemies,  or  for  the  establishment  of 
thrones  founded  on  iniquity. 

"  It  is  certainly  the  duty  of  Christians  to  be 
meek  and  peaceable  members  of  civil  society.  If 
they  are  permitted  to  enjoy  their  lives,  their  pro- 
perty, and  especially  their  religion,  without  being 
required  to  make  any  sinful  compliances,  it  is 
right  that  they  should  behave  peaceably,  and  not 
involve  society  in  confusion,  even  although  the 
power  of  the  empire  in  which  they  reside  be  in 
evil  hands.  Every  burden  which  God  in  his  Pro- 
vidence brings  upon  them,  they  must  cheerfully 
bear.  But  never  are  Christians  called  upon  by 
their  God  to  oivn  as  his  ordinance  any  thing  which 
is  contrary  to  his  laic.  The  civil  powers  of  which 
he  approves,  are  a  terror  to  them  who  do  evil,  and 
a  praise  to  them  who  do  w^ell.  Tyrants  and  per- 
secutors, usurpers  and  despisers  of  religion,  may 
be  set  up,  in  his  holy  and  just  Providence,  to  an- 
swer valuable  purposes  in  his  hand;  but  he  himself 
declares  in  his  word,  that  such  kings  are  set  up 
not  by  him.  The  pagan  Roman  government  is 
described,  in  Revelation,  as  the  empire  of  the  dra- 
gon, and  all  the  kings  who  support  antichrist,  are 
said  in  the  same  infallible  word,  to  have  received 
from  Satan  their  authority.  God  has  declared 
/Jieir  overthrow  and  destruction,  and  no  Protes- 


8Q  A  BRIEF  HISTORICAL  VIEW 

tant  sliould  recognize  them  as  the  ordinance  of 
God,  to  which  he  must  yield  conscientious  sup- 
port. The  present  king,  Charles  11.,  has  violated 
the  constitution  of  Scotland  ;  he  has  broken  the 
covenant  which  he  made  with  God  and  man;  he 
has  claimed,  as  an  essential  ])art  of  royal  prero- 
gative, a  blasphemous  supremacy  in  the  Church ; 
he  has  overturned  our  ecclesiastical  order,  ban- 
ished the  faithful  ministry,  and  persecuted  the 
most  virtuous  inhabitants  of  the  land:  such  a  per- 
jured usurper  and  tyrant  cannot  be  considered  as 
a  lawful  magistrate  by  the  reformed  Presbyterian 
Covenanters." 

These  arguments  exhibit  the  good  sense  and 
courage  which  sincere  piety  infused  into  the  Scot- 
tish martyrs.  Power,  however,  was  upon  the  side 
of  the  oppressor.  Twenty  years  of  persecution 
reduced  the  Reformed  Presbyterian  Church  to  a 
small  number  of  ministers.  The  courts  of  judica- 
ture had  been  prevented  from  meeting  from  the 
very  beginning,  and  no  regular  processes  of  eccle- 
siastical discipline  were  attainable.  It  was  neces- 
sary, however,  to  administer  Church  censure  upon 
those  who  betrayed  the  cause  of  religion,  and  who 
gave  themselves  up  to  immorality.  The  king 
himself  had  been  admitted  a  member  of  the 
Church,  and  many  of  his  courtiers  had  formerly 
been  professed  disciples  of  Christ.  Those  who 
renounce  the  faith,  however  high  in  power,  should 
never  be  admitted  to  escape,  as  fugitives  from  dis- 
cipline. These  correct  sentiments  about  the  dis- 
cipline of  the  Church,  influenced  one  of  the  pious 
and  most  faithful  ministers  of  the  gospel  then 
living,  to  pronounce  the  solemn  sentence  of  ex- 
communication upon  the  base  apostates,  who  had 
thrown  aside  even  every  pretension  to  religion. 

The  Rev.  Donald  Cargill  did,  upon  the  17th  day 


OF  THE  CHURCH. 


81 


of  September,  1680,  at  Torwood,  in  Stirlingshire, 
excommunicate  Charles  II.  and  six  others  of  the 
most  noted  persecutors,  in  the  presence  of  a  vast 
concourse  of  people.  Sufficient  documents  were 
produced  of  their  having  been  guilty  of  drunken- 
ness, hypocrisy,  perjury,  heresy,  bloodshed,  and 
adultery;  and  although  they  were  now  publicly 
caressed  as  suitable  members  of  the  Episcopal 
Church,  and  one  of  them  was  the  avowed  head  of 
that  Church,  they  certainly  deserved  this  awful 
and  solemn  sentence.  The  faithfulness  of  Mr. 
Cargill  excited  the  persecutors  to  madness.  They 
in  return  for  his  casting  them  out  of  the  Church 
of  Christ,  persecuted  him  unto  the  death,  and  thus 
hastened  him  to  the  kingdom  of  glory.  He  died 
in  the  full  assurance  of  faith.  After  his  death, 
the  Church  was  left  destitute  of  a  regular  minis- 
try. Search  was  diligently  made  by  the  enemy 
for  all  the  students  of  divinity  that  were  inclined 
to  Presbyterianism,  and  they  also  w^ere  executed. 
The  spirit  of  the  Covenanters  was  not,  how- 
ever, entirely  broken.  They  established  among 
themselves  a  general  correspondence.  The  soci- 
eties in  each  shire  were  connected  by  a  particular 
correspondence  of  delegates,  and  these  corres- 
pondences were  again  connected  in  a  representa- 
tive general  meeting.  This  plan  w^as  highly  ex- 
pedient in  their  situation,  as  they  had  no  properly 
organized  Church.  It  was  a  measure  of  expe- 
diency, dictated  by  the  necessity  of  the  times. 
The  general  meeting  managed  every  thing  of 
common  concern  to  the  societies.  They  claimed 
neither  civil  nor  ecclesiastical  power.  They  ex- 
ercised no  part  of  Church  discipline.  They  en- 
deavoured, however,  to  procure  a  faithful  minis- 
try. They  commissioned  the  Laird  of  Earlston  and 
Sir  Robert  Hamilton,  two  learned  and  godly  men, 


g2  A  BRIEF  HISTORICAL  VIEW 

to  represent  their  case  to  the  foreign  Churches. 
And  these  commissioners  opened  a  door,  by  the 
blessing  of  Providence,  through  which  they  re- 
ceived ministerial  aid.  The  Rev.  Richard  Came- 
ron, who  valiantly  contended  for  the  faith  deliver- 
ed to  the  saints,  and  for  the  violated  liberties  of  his 
much  injured  country,  and  who  fell  at  Airdsmoss 
in  1680,  had  been  ordained  in  Rotterdam  for  the 
Reformed  Presbyterian  Church.  Mr.  James  Ren- 
wick  was  now  ordained  by  the  Classis  of  Gro- 
ningen.  He  was  a  man  of  remarkable  piety,  and 
recommended  himself  exceedingly  to  these  godly 
divines  of  the  Church  of  Holland  by  his  unwaver- 
ing faithfulness. 

He  explained  to  them  his  principles,  and  bore 
an  explicit  testimony  against  the  remaining  cor- 
ruptions of  the  Belgic  Church.  He  refused  ordi- 
nation at  Embden,  where  it  was  first  offered  to 
him,  because  the  ministry  of  that  place  had  em- 
braced the  Cocceian  errors.*  Even  at  Groningen, 
he  would  on  no  account  subscribe  the  constitution 
and  catechism  of  the  Dutch  Church.  Sensible  of 
the  justness  of  his  animadversions,  and  impressed 
with  the  solemnity  and  integrity  which  appeared 
in  whatever  he  said,  these  godly  ministers  declared 
it  was  the  Lord's  cause,  and  although  all  the  pow- 

*  John  Cocccius  was  a  very  learned  divine  of  the  Church  of 
Holland,  and  professor  of  divinity  in  the  university  of  Lcyden. 
Men  of  genius  are  naturally  disposed  to  he  inventive.  Originahty, 
the  idol  to  which  all  men  are  apt  to  bow,  is  the  object  to  which 
great  men  direct  their  principal  attention,  unless  they  arc  restrain- 
ed by  Christian  humilit}'.  Cocceius  aimed  at  originality,  and  he 
succeeded.  It  is,  indeed,  much  easier  for  a  man  of  genius  to  in- 
vent an  erroneous  system,  than  to  discover  and  illustrate  truth. 

The  Cocceians  consider  the  historical  part  of  the  Old  Testament 
as  typical  of  the  new  dispensation.  The  ceremonial  law  they  view 
as  a  punishment  inflicted  on  the  Jews  for  their  transgressions,  par- 
ticularly for  having  worshipped  the  golden  calf.  They  deny  the 
morality  of  the  fourth  commandment. 


OF  THE  CHURCH.  83 

ers  on  earth  should  resent  it,  they  would  ordain  to 
the  holy  ministry  this  eminently  pious  youth. 

He  subscribed,  in  the  presence  of  the  Classis, 
the  confession  and  standards  agreed  upon  by  the 
assembly  at  Westminster,  and  he  was  ordained, 
with  the  imposition  of  hands,  a  minister  of  the 
gospel  of  Christ,  for  the  Reformed  Presbyterian 
Church,  now  suffering  in  Scotland.  For  this  re- 
markable condescension  in  the  Church  of  Holland, 
the  Scottish  covenanters  are  obliged  to  the  pious 
exertions  of  Sir  Robert  Hamilton,  as  the  instru- 
ment employed  by  God  to  assist  Mr.  Renwick  in 
convincing  these  pious  divines  of  the  superior 
purity  of  the  covenanted  Church  of  Scotland. 
Professor  Witsius,  Professor  Mark,  and  Mr.  Bra- 
kel,  distinguished  themselves  as  the  friends  of  the 
Covenanters.  Upon  Mr.  Renwick's  return  to  his 
native  country,  his  ministry  was  blessed,  as  the 
means  of  refreshing  thousands,  who  waited  upon 
it  in  the  fields  and  mountains.  The  societies  had 
no  access  to  public  ordinances,  except  those 
administered  by  Mr.  Renwick,  and  Mr.  Alex. 
Shields,  who  had  been  licensed  by  Presbyterian 
ministers  in  England,  and  one  or  two  more  who 
occasionally  came  over  from  Ireland.  As  Mr. 
Renwick  was  the  most  faithful,  he  was  the  most 
exposed  to  danger.  He  was  at  last  put  to  a  deci- 
sive proof  of  his  faithfulness.  He  continued  un- 
moved in  the  hour  of  trial.  He  was  condemned, 
and  executed  upon  the  17th  February,  1688,  in 
the  20th  year  of  his  age,  and  the  6th  of  his  minis- 
try. He  is  the  last  person  who  suffered  death  in 
Scotland,  on  account  of  religion ;  the  last  martyr 
to  the  covenanted  reformation. 

To  the  remnant  of  the  persecuted  Church  the 
gospel  was  preached,  after  Mr.  Renwick's  death, 
by  Mr.  Shield's,  the  Rev.  Thomas  Linning,  who 


84  A  BRIEF  HISTORICAL  VIEW 

had  been  ordained  at  Embden,  and  Mr.  William 
Boyd,  who  had  been  licensed  at  Groningen.  These 
gentlemen  maintained  the  reformation  testimony 
without  molestation,  until  the  revolution. 


CHAPTER   II. 

FROM  THE  REVOLUTION  SETTLEMENT  IN  BRITAIN,  UNTIL  THE 
CONSTITUTION  OF  THE  REFORMED  PRESBYTERY  IN  THE 
UNITED    STATES    OF    AMERICA. 

The  revolution  which  placed  the  Prince  of 
Orange  upon  the  British  throne,  is  intimately  con- 
nected with  the  history  of  the  Reformed  Presby- 
terian Church.  William  was  educated  by  John 
De  Witt,  who  directed  the  afiairs  of  Holland  with 
ability  and  integrity.  The  pupil,  in  an  early  pe- 
riod of  life,  excelled  his  instructor  as  a  warrior 
and  politician.  The  Prince  of  Orange  was  grave, 
intrepid,  and  intelligent.  Made  Stadtholder  of 
Holland,  and  being  the  soul  of  the  confederacy 
against  the  tyranny  of  Louis  the  Fourteenth  of 
France,  he  commanded  the  respect  of  all  Europe. 
The  Protestants  considered  him  as  their  principal 
support.  He  was  married  to  the  Princess  Mary, 
heir  apparent  to  the  crown  of  England,  until  the 
birth  of  the  Prince  of  Wales,  James,  the  future 
Pretender.  Those  who  in  England  retained  any 
sense  of  religion  and  liberty,  looked  up  to  Prince 
William  as  their  deliverer  from  the  yoke  of  bond- 
age under  which  Charles  the  Second  had  brought 
them,  and  which  his  brother  and  successor,  James 
the  Second,  had  rendered  more  severe.  William 
published  a  declaration, enumerating  the  grievances 
of  the  British  nation,  and  disclaiming  any  inten- 


OF  THE  CHURCH. 


85 


tion,  upon  his  own  part,  to  assume  any  power  but 
what  was  necessary  to  defend  a  free  parliament 
in  settling  a  regular  constitution.  When  he  land- 
ed in  England,  his  father-in-law  James  was  seized 
with  terror,  abdicated  the  throne,  and  escaped  to 
the  continent.  To  the  vacant  throne  king  William 
was  called,  and  he  embraced  the  invitation.  The 
crown  of  Scotland  was  also  confeVred  on  him. 

The  revolution  of  1688  was  conducted  upon 
principles  which  should  never  be  forgotten.  The 
Scottish  convention  passed  a  decisive  vote,  "  that 
Idng  James,  by  Ids  abuse  of  power,  had  forfeited 
all  title  to  the  crown,  and  that  it  be  conferred  on  the 
Prince  of  Orange.^'  The  English  parliament  de- 
clared, that  king  James  the  Second,  having  endea- 
voured to  subvert  the  constitution,  by  breakijig  the 
original  contract  beticeen  the  king  and  the  people, 
did  abdicate  the  throne. 

Both  kinfjdoms  did,  by  these  acts,  establish  two 
grand  principles — That  the  abuse  of  power  des- 
troys the  right  to  exercise  it,  and  that  a  people 
may  depose  their  rulers.  Several  thousand  Pres- 
byterian Covenanters  had  been  sacrificed  by  the 
house  of  Stuart,  for  maintaining  these  sentiments, 
which  are  now  universally  admitted  as  the  just 
maxims  of  civil  policy. 

The  martyrs  of  the  reformation  had  uniformly 
declared  that  no  allegiance  was  due  to  those  rulers 
who  abuse  their  power,  who  violate  the  constitu- 
tion, and  subvert  righteousness.  They  declared 
the  lawfulness  of  bearing  arms  in  defence  of  reli- 
gion and  liberty,  and  of  deposing  kings.  They 
refused  to  recognize  any  authority  which  was 
founded  upon  a  violation  of  the  constitution,  to 
which  they  had,  by  solemn  covenant,  declared 
their  assent.  They  were,  on  this  account,  perse- 
8 


8(5  A  BRIEF  HISTORICAL  VIEW 

cuted  and  destroyed  by  the  abettors  of  royalty  and 
episcopacy. 

The  doctrine  of  passive  obedience  and  non- 
resistance  was  preached  and  pubUshed  from  the 
pulpits  of  the  establishment,  and  it  was  asserted, 
in  the  name  of  God,  that  no  power,  whether  hea- 
then, popish,  or  prelatic,  could  be  lawfully  dis- 
owned. The  constant  cry  was  a  perverted  scrip- 
ture passage:  "The  powers  that  be,  are  ordained 
of  God."  Reason  and  scripture,  and  nature,  re- 
volt at  such  maxims.  Reason  and  scripture  are 
nevertheless  perverted,  as  often  as  the  perversion 
is  supposed  convenient.  While  submission  to  con- 
stituted authorities  serves  the  ease,  the  inclination, 
and  the  interest  of  men,  many  will  feel  disposed  to 
become  its  advocates.  Abstract  argument,  how- 
ever just;  divine  revelation,  however  clear,  are 
but  feeble  barriers  against  the  torrent  of  selfish- 
ness amidst  the  fallen  family  of  man.  Nature 
pleads  with  a  more  forcible  eloquence.  When  a 
man  feels  himself  oppressed,  he  will  believe  that 
resistance  is  lawful.  Whensoever  the  jyowers  that 
be,  are  hostile  to  a  person's  interest,  inclination, 
and  personal  safety,  he  will  believe  it  lawful  to  use 
means  for  overturning  such  power.  The  maxims 
of  truth  are  uniformly  consistent  and  capable  of 
universal  application,  but  the  doctrine  of  passive 
obedience  to  every  kind  of  civil  power,  is  neces- 
sarily inconsistent  with  itself.  When  it  accords 
with  interest,  all  parlies  are  willing  to  join  in 
overturning  constituted  authorities. 

This  was  remarkably  the  case  at  the  period  of 
the  revolution.  During  the  reign  of  Charles,  it 
was  the  interest  of  the  prelacy  to  establish  power 
over  right,  to  support  the  infamous  head  of  the 
Episcopal  Church,  in  his  efforts  to  overturn  the 


OF  THE  CHURCH. 


87 


constitution  wliich  reformed  Presbyterians  had 
framed  and  ratified. 

But  when  James  was  preparing  to  introduce 
Popery,  and  subvert  the  prelacy,  it  was  thought 
virtue,  even  by  the  Episcopalians,  to  disown  his 
authority.  Then  did  they  court  the  favour  of  the 
persecuted  dissenters,  and  solicit  their  influence  in 
calling  over  for  their  mutual  deliverance,  the 
Prince  of  Orange,  a  Presbyterian  of  the  Church 
of  Holland.  The  university  of  Oxford  exceeded, 
both  in  zeal  for  the  doctrine  of  submission,  and  in 
the  inconsistency  of  their  practice  with  the  doc- 
trine, all  their  contemporaries.  They  gave  the 
solemn  sanction  of  their  high  authority  to  that 
maxim  first  inculcated  by  Mahomed,  the  grand 
impostor — Obedience  is  due  to  the  authorities  of  a 
nation,  whether  they  be  constituted  upon  just  or  un- 
just principles.  The  divines  of  the  university 
drew  up  twenty-seven  propositions,  extracted  from 
the  writings  of  Buchanan,  Baxter,  Owen,  Milton, 
Goodwin,  and  others,  who  had  maintained  that 
the  people  might  examine  whether  they  who  are 
in  power  have  a  right  to  rule,  and  that  when  kings 
forfeit  their  right  to  government,  although  they 
possess  power,  they  may  be  resisted. 

They  passed  a  decree  in  full  convocation,  July 
21,  1683,  condemning  these  principles  as  damna- 
ble doctrines,  as  destructive  to  all  human  society, 
and  declaring  them  to  be  impious,  seditious,  here- 
tical and  blasphemous.  Four  years  thereafter, 
however,  they  resisted  the  authority  of  the  king ; 
and  refusing  to  practise  that  passive  obedience 
which  they  themselves  had  taught;  refusing  to 
submit  to  the  violation  of  their  charter,  the  presi- 
dent and  all  the  fellows,  except  two  who  had  com- 
plied, were  expelled  the  college.  As  soon,  how- 
ever, as  the  king  invaded  their  property,  these 


88  A  BRIEF  HISTORICAL  VIEW 

ecclesiastics  invited  the  Prince  of  Orange  to  their 
rescue;  they  signed  an  association  to  support  him; 
they  oflered  to  him  their  plate,  and  declared  for 
him  in  a  body,  even  while  their  sovereign,  whom, 
upon  their  own  principles,  to  resist  was  damnable, 
was  still  on  the  throne. 

The  revolution  of  1688,  which  overturned  the 
house  of  Stuart  for  having  violated  the  civil  com- 
pact, justified  the  conduct  of  those  Presbyterian 
Covenanters  who  rejected  the  same  authority  upon 
the  same  principle,  several  years  before  this  event. 
It  also  justified  the  conduct  of  the  same  people,  in 
rejecting  the  settlement  of  king  William,  when  he 
was  invested  with  power,  in  direct  violation  of  the 
national  constitution,  which  was  settled  at  the  re- 
formation, and  which  both  kingdoms,  according 
to  the  solemn  league  and  covenant,  were  bound 
by  oath  to  defend  inviolate. 

The  remnant  of  the  Reformed  Presbyterian 
Church  did,  consequently,  disown  the  revolution 
settlement  both  in  church  and  state.  An  oath 
they  considered  as  obligatory  until  the  whole  ends 
of  it  be  accomplished.  They  had  solemnly  sworn 
to  defend  the  reformation  in  their  several  places 
and  stations,  to  oppose,  by  all  lawful  means. 
Popery,  Prelacy,  and  Erastianism,  and  to  adhere 
to  the  doctrine  and  order  of  the  Church  of  Scot- 
land, as  constituted  between  the  years  1G38  and 
1649.  The  covenants,  they  thought  it  their  duty 
repeatedly  to  renew.  The  faithful  testimonies  of 
their  martyrs,  they  were  not  disposed  to  relinquish 
or  condemn.  Erastianism  was  interwoven  with 
the  constitution  under  William  the  Third.  He 
apostatized  from  the  principles  of  the  Church  of 
Holland,  and  became  the  visible  head  of  the 
Church  of  England.  He  exercised  supremacy 
over  the  Church  of  Scotland,  and  with  unhallowed 


OF  THE  CHURCH. 


89 


hands  violated  the  right  bestowed  upon  the  minis- 
try, by  the  Lord  Jesus  Christ,  of  calHng  and  dis- 
solving at  pleasure  the  various  courts  of  judica- 
ture. Presbyterian  Covenanters  did  not  deny  to 
the  civil  authority  the  right  of  calling  an  assembly 
of  divines  in  extraordinary  cases,  in  order  to  ob- 
tain advice.  They  knew  it  was  the  duty  of  the 
magistrate  to  preserve  the  peace  as  well  as  the 
liberty  of  Church  courts,  by  suppressing  disorders 
and  restraining  violence.  But  they  would  not 
yield,  as  was  now  done,  the  right  to  the  king's 
commissioner  to  call  and  dissolve  at  pleasure,  the 
General  Assembly  of  the  Church.  The  Assembly 
could  not  now  convene,  except  by  the  royal  au- 
thority. When  such  powers,  therefore,  were  ren- 
dered essential  to  the  crown  of  Britain  by  the 
revolution  settlement,  the  Covenanters  dissented 
from  that  settlement,  refused  an  oath  of  allegiance 
to  this  Erastian  system,  and  disowned  all  the  con- 
stituted authorities.  As  the  minority,  they  claim- 
ed the  right  of  enjoying  their  sentiments,  their 
lives,  and  their  property  unmolested,  while  they 
determined  to  behave  as  peaceable  and  regular 
members  of  society  in  every  part  of  the  land. 
By  the  new  constitution  they  were  indeed  effectu- 
ally excluded  from  the  privileges  of  the  national 
society.  The  oaths  of  allegiance  to  the  govern- 
ment excluded  the  oath  of  the  Covenanters  which 
they  had  already  solemnly  sworn,  and  to  which 
they  held  themselves  bound.  Being  thus  excluded 
from  membership  in  the  national  society,  the 
rulers  in  that  society  could  by  no  means  be  re- 
cognized as  their  magistrates. — They  were  united 
to  them  by  no  moral  tie. 

The  Episcopal  Church  was  established  under 
the  Prince  of  Orange,  in  England  and  in  Ireland, 
as  the  true  religion  which  the  king  was  bound  by 
8* 


90 


A  BRIEF  HISTORICAL  VIEW 


oath  to  defend.  Presbyterianism,  as  most  agreea- 
ble to  the  mind  of  the  people,  was  established  in 
Scotland  under  the  same  form  which  obtained  be- 
fore the  last  reformation.  The  Episcopal  curates 
who  chose  to  conform  to  the  Presbyterian  form  of 
government,  the  old  Presbyterian  ministers  who 
conformed  to  the  preceding  Episcopal  establish- 
ment, the  indulged  ministers  who  received  ap- 
pointments and  orders  from  the  two  tyrannical 
kings  which  preceded  the  revolution,  and  a  few 
of  the  banished  ministers  now  returned  to  their 
native  country,  united  in  one  body,  composed  the 
ministry  of  the  Church  of  Scotland  in  the  present 
settlement.  Those  who  retained  an  attachment 
lo  their  former  attainments,  hoped  that  their  influ- 
ence might  hereafter  obtain  some  reformation. 
And  with  these  hopes  they  embraced  a  system 
which  they  were  very  far  from  approving.  These 
hopes  were  frustrated.  They  were  indeed  ill 
founded.  In  Scotland  there  w^ere  then  eight  hun- 
dred and  ninety  parishes.  A  great  number  of 
these  were  now  vacant.  Apostate  Presbyterians 
formed  the  majority  of  the  ministry  in  those  which 
were  supplied.  Four  hundred  parishes  were  sup- 
plied with  so  many  Episcopal  curates.  These, 
sacrificing  principle,  and  submitting  for  the  sake 
of  their  stipends,  to  the  Presbyterian  name,  joined 
in  the  phalanx  opposed  to  the  former  reformation. 
Composed  of  such  materials,  it  was  madness  to 
expect  from  the  revolution  Church  any  reforma- 
tion. Delivered,  however,  as  it  were  miraculous- 
ly, from  a  dreadful  persecution,  and  surprised  to 
find  themselves  even  in  such  a  comfortable  situa- 
tion, although  they  contemplated  with  sorrow  the 
general  defection  of  the  Church  not  a  few  Covenant- 
ers, entered  into  her  communion.  Even  the  very 
men  who  endured  the  persecution  without  dropping 


OF  THE  CHURCH. 


91 


any  part  of  their  testimony,  were  allured  out  of 
the  path  of  integrity  by  this  change  which  took 
place  in  the  state  of  affairs.  Those  who  preached 
the  gospel  at  the  risk  of  their  lives  to  the  wander- 
ing societies  amidst  the  mountains,  were  unable  to 
withstand  the  torrent  of  popularity  which  accom- 
panied all  the  actions  and  speeches  of  the  present 
king.  Heedless  of  consequences,  Messrs.  Linning 
and  Boyd  deserted  the  societies  of  the  Reformed 
Presbyterian  Church,  and  persuaded,  even  the 
author  of  the  Hind  let  loose,  to  relinquish  the  prin- 
ciples which  he  formerly  so  ably  defended.  Mr. 
Alexander  Shields  was  prevailed  upon  by  his  two 
brethren  to  join  in  communion  with  the  established 
Church.  He  repented  of  his  compliance,  but  not 
in  time  to  recover  what  he  had  lost,  his  character. 
He  embarked  for  the  continent  as  chaplain  to  a 
regiment,  which  fought  in  league  with  the  Pope. 
Having  violated  his  covenant  with  God  and  his 
Church,  by  which  he  was  bound  to  oppose  the 
power  of  antichrist,  we  soon  find  him  in  an  army 
employed  to  defend  the  man  of  sin.  He  after- 
w^ards  embarked  in  the  expedition  to  Darien,  and 
after  having  experienced  the  utmost  distress,  died 
unknown  and  neglected  in  Jamaica.* 

The  Covenanters  were  now  again  left  destitute 
of  a  public  ministr3\  This  w^as  a  grievous  dis- 
pensation to  persons  who  loved,  as  they  did,  the 
ordinances  appointed  by  Christ. 

As  true  to  the  principles  of  Presbyterian  order, 
they  would  not  call  to  the  exercise  of  a  part  of  the 
ministerial  office,  any  whom  they  could  not  invito 

*  There  was  not  found  in  any  of  the  three  kingdoms,  any  one 
minister  who  maintained  the  principles  of  the  Reformed  Presliy- 
terian  Church,  consistently  at  that  period,  except  the  Rev.  Mr. 
David  Houston.  He  passed  over  to  Ireland,  and  continued  faith- 
ful unto  the  day  of  his  death. 


92  A  BRIEF  HISTORICAL  VIEW 

to  the  discharge  of  the  whole  of  its  duties.  They 
would  not  call  any  one  to  preach  the  word  to 
them,  whom  they  could  not  admit  to  dispense 
the  sacraments.  Neither  would  they  attend  any 
where  to  the  ministry  of  the  word,  except  where 
they  could  conscientiously  join  in  visible  commu- 
nion. As  public  teaching  is,  equally  with  the 
administration  of  the  sacraments,  exclusively  the 
province  of  the  ministry,  they  attended  to  the 
more  private  ordinances  of  the  gospel,  in  hopes 
that  God  would  visit  them  in  time,  with  faithful 
pastors.  They  lived  as  brethren;  they  worship- 
ped socially. in  praying  societies  ;  they  conversed 
freely  about  the  whole  salvation  of  Christ;  they 
read  many  valuable  authors,  and  were  uniformly 
considered  as  more  pious  and  intelligent,  than 
those  who  had  an  opportunity  of  hearing  sermons 
every  Sabbath.  They  seem  now  to  have  been 
cut  off  from  the  possibility  of  ever  recovering  a 
standing  ministry.  They  would  have  considered 
it  little  short  of  blasphemy,  to  have  ordained  to 
office  any  one,  however  qualified,  in  any  other 
method  than  that  of  Christ's  appointment — the 
laying  on  of  the  hands  of  a  presbytery.  Did  they 
appoint  a  minister  themselves,  he  must  be  the 
creature  and  servant  of  man ;  not  the  ambassador 
of  our  Redeemer.  Their  hearts  trembling  for  the 
Ark,  they  would  not  give  it  a  wrong  touch. 
They  preferred  suffering,  to  sin.  Young  men  of 
education  could  not,  therefore,  obtain  ordination 
among  them.  The  judicatories  of  the  established 
Church  would  ordain  none,  unless  he  complied 
with  their  sinful  terms  of  communion.  The 
Churches  of  Holland,  also,  refused  to  act  upon 
their  former  condescensions.  Sixteen  years  were 
passed  after  the  defection  of  their  ministers  at  the 
revolution,  before  the    remaining   friends  of  the 


OF  THE  CHURCH.  93 

covenanted  reformation  were  supplied  with  a  pub- 
lic ministry.  In  the  year  1707,  the  Rev.  John 
M'Millan  acceded  to  ihem,  from  the  judicatories 
of  the  established  Church. 

Mr.  M'Millan,  and  a  few  of  his  brethren  in  the 
ministry,  had  for  some  time  entertained  a  hope  of 
procuring  a  general  reformation.  But  the  propor- 
tion of  the  faithful  to  the  lukewarm  in  Church 
judicatories,  was  too  small  to  have  any  influence. 
Petitions  for  redress  of  grievances  had  been  pre- 
sented to  the  assembly,  from  time  to  time,  from 
nearly  two  thousand  respectable  Christians,  but 
without  effect.  The  power  of  choosing  their  own 
ministers  had  been  taken  from  the  congregations, 
and  patronage  restored.  Discipline  was  relaxed, 
immoraUty  and  heresy  were  tolerated  in  the 
Church,  and  the  remembrance  of  the  reformation 
was  fast  declining.  Those  w^ho  defended  the 
good  order  of  the  Church  against  their  aposta- 
tizing brethren,  were  sure  of  being  censured  by 
the  majority.  The  faithfulness  and  zeal  of  Mr. 
M'Millan  provoked  the  indignation  of  those  who 
were  conscious  of  the  badness  of  their  own  cause. 
They  determined  to  banish  him  from  a  flock  who 
sincerely  loved  him  ;  and  they  consequently  passed 
against  him  a  sentence  of  deposition  from  tlie 
ministry.  Against  these  cruel  and  unjust  pro- 
ceedings, Mr.  M'Millan  protested  ;  and  the  minis- 
try which  he  received  in  a  regular  manner  from 
his  Lord,  he  refused  to  resign  to  the  caprice  and 
wickedness  of  men  who  had  no  crime  to  charge 
him  with,  except  his  faithfulness  to  the  principles 
of  the  Reformed  Presbyterian  Church.  The  so- 
cieties called  him  to  the  ministry  among  them, 
and  he  was  afterwards  joined  in  that  work  by 
others.  Those  who  had  for  a  long  time  been  de- 
prived of  the  public  ordinances,  were  now  greatly 


94  A  BRIEF  HISTORICAL  VIEW 

refreshed  by  the  preached  gospel.  They  rejoiced 
that  an  organized  visible  Church  v^^as  again  to  be 
found  in  the  land,  upon  the  footing  of  the  once 
glorious  reformation.  This  visible  Covenant  So- 
ciety was  indeed  small  and  despised.  They  re- 
solved, however,  as  witnesses,  to  maintain  a  faith- 
ful testimony,  and  like  their  brethren^  the  primi- 
tive disciples,  to  go  forth  to  their  Redeemer 
without  the  camp,  bearing  his  reproach.  They 
considered  that  the  principles  of  the  reformation 
were  still  as  true  and  as  valuable  as  they  had 
been,  when  they  were  embraced  generally  in  the 
three  kingdoms  of  the  Isles  of  Britain  and  Ireland, 
and  when  they  were  admired  by  all  the  Protestant 
Churches  of  Europe.  They  sincerely  lamented 
their  own  inability  to  introduce  them  advantage- 
ously to  public  notice ;  but  they  were  resolved,  in 
their  humble  sphere,  to  collect  them  faithfully ;  to 
bind  them  up  in  one  testimony;  and  to  seal  them 
as  the  law  of  the  house,  among  the  disciples  of 
our  Lord.  They  took  pleasure  in  the  dust  of 
Zion. 

For  more  than  a  third  of  a  century,  Mr. 
M'Millan  sustained  alone  the  banner  of  a  cove- 
nanted reformation,  until,  by  the  accession  of  Mr. 
Nairn,  the  way  was  opened  for  the  constitution 
of  the  Reforivied  Presbytery,  This  important 
event  took  place,  August  1,  1743.  In  the  mean- 
time, however,  the  scattered  remnant  had  met  at 
Auchensaugh,  July  24,  1712,  and  there  renewed 
the  covenants,  national  and  solemn  league,  with 
confession  of  sins,  and  an  engagement  to  duties; 
as  they  also  did,  after  the  constitution  of  Presby- 
tery, at  Crawford-John,  in  the  year  1745. 

The  Reformed  Presbytery  in  Scotland  did,  in 
the  year  1761,  pubHsh  an  act,  declaration,  and 
testimony,  in  behalf  of  the  doctrine,  worship,  dis- 


OF  THE  CHURCH. 


95 


cipline,  and  government,  of  the  Reformed  Presby- 
terian Church.  The  object  of  this  publication  was 
to  exhibit  a  correct  statement  of  their  own  princi- 
ples ;  and  to  defend  them  by  just  reasoning.  They 
relate  the  various  steps  of  reformation  in  Scot- 
land; they  express  their  approbation  of  the  con- 
duct of  the  faithful  martyrs;  they  disapprove  of 
the  constituted  authorities  of  Britain ;  and  they 
declare  their  unity  with  the  Reformed  Presbyte- 
rian Church,  solemnly  recognizing  the  full  obliga- 
tion of  the  covenants  upon  themselves  and  their 
posterity.  This  publication  is  considered  as  a 
bond  of  connection  among  themselves,  and  one  of 
the  terms  upon  which  they  join  together  in  minis- 
terial and  Christian  communion.  It  is  a  valuable 
document  of  the  Church's  faithfulness.  It  is  an 
excellent  means  of  handing  down  to  posterity  in 
every  nation,  a  just  account  and  an  able  defence, 
of  the  contendings  of  the  witnesses  against  the 
man  of  sin.  This  testimony,  in  connection  with 
the  ecclesiastical  standards,  compiled  by  the  as- 
sembly of  divines  at  Westminster,  the  national 
covenant  of  Scotland,  and  the  solemn  league  of 
three  kingdoms,  England,  Ireland,  and  Scotland, 
affords  a  scriptural  defence  and  full  exhibition  of 
the  reformation  in  its  best  state.  The  Reformed 
Presbytery  have,  since  that  period,  published  se- 
veral testimonies  and  warnings  against  the  evils 
and  errors  which  from  time  to  time  prevailed 
around  them.  A  presbytery  of  the  same  name 
and  principles  has  also  been  erected  in  Ireland. 
The  number  of  these  witnesses  of  the  reforma- 
tion has  been  gradually  increasing  during  the 
eighteenth  century,  and  before  the  close  of  the 
year  1774,  a  court  of  judicature  had  been  erected 
in  America,  with  the  design  of  preserving  the 
spirit  and  practice  of  the  covenanted  reformation. 


9(5  A  BIIIEF  HISTORICAL  VIEW 

CHAPTER    III. 

A  HISTORICAL  VIEW  OF  THE  STATE  OF  THE  REFORMED  PRES- 
BYTERIAN CHURCH  IN  AMERICA,  UNTIL  THE  RATIFICATION  OF 
THEIR  TESTIMONY  IN  1806. 

The  Reformed  Presbytery  was  constituted  in 
America  for  the  first  time,  in  the  year  1774,  by 
three  ministers,  the  Rev.  Messrs.  John  Cuthbert- 
son,  Matthew  Linn,  and  Alexander  Dobbin,  with 
ruling  elders.  These  ministers  had  been  sent 
over  from  Europe,  in  order  to  organize  the  Church 
in  America. 

During  the  persecution,  several  members  of  the 
Reformed  Presbyterian  Church  left  their  native 
country  to  seek  an  asylum  in  the  western  world. 
These  and  their  descendants  were  found  collecting 
into  praying  societies,  as  they  were  wont  to  do  in 
their  own  land,  upon  the  footing  of  the  reformation 
principles  in  the  beginning  of  the  eighteenth  cen- 
tury. They  kept  themselves  distinct  from  the 
other  worshipping  societies  which  they  found 
formed,  or  forming  in  the  land  in  which  they 
were  come  to  sojourn,  as  judging  them  no  way 
disposed  to  enter  into  the  full  spirit  of  the  cove- 
nanted reformation.  They  considered  themselves 
under  obligations  to  walk  by  the  rule  of  their 
former  attainments,  and  even  essayed  to  renew 
their  covenant  with  God,  in  a  public  social  man- 
ner. About  the  year  1743,  the  Covenanters  in  the 
Colony  of  Pennsylvania,  met  for  the  renovation  of 
their  vows  at  Middle  Octarara.  This  work  was 
carried  on  with  the  assistance  of  the  Rev.  Mr. 
Craighead.  Mr.  Craighead  was  a  minister  in 
connection  with  a  synod  of  Presbyterians,  which, 
several  years  before  this  time,  had  been  organized 
in  America.     This  Presbyterian  body  was  a  new 


OP  TH£  CHURCH. 


97 


organization,  perfectly  distinct  from  the  Presbyte- 
rian Churches  in  any  part  of  Europe.  The  minis- 
ters who  composed  it  were  not  commissioned  by 
any  ecclesiastical  judicatory  to  organize  a  subor- 
dinate judicatory  in  America.  Some  of  them  had 
emigrated  from  Scotland,  some  from  Ireland  and 
England,  and  providentially  meeting  in  America, 
they  erected  a  presbytery  for  the  better  regulation 
of  the  Churches  which  they  were  planting.  Some 
congregational  ministers  from  New  England  hav- 
ing settled  in  the  middle  states,  chose  the  Presby- 
terian system,  and  uniting  with  the  other  Presby- 
terians, they,  after  some  time,  organized  them- 
selves into  a  synod.  They  adopted  no  fixed  ec- 
clesiastical standards.  They  only  professed  adhe- 
rence to  the  Westminster  confession  of  faith  in  its 
essential  doctrines,  and  each  person  was  to  be 
judge  in  his  own  case  of  what  was  essential.  In 
this  constitution  were  laid  those  seeds  of  discor- 
dant principles  and  general  debility  which  have 
since  characterized  the  Presbyterian  Church  in 
this  country,  under  the  direction  of  a  general  as- 
sembly. Mr.  Craighead,  with  apparent  fervency, 
objected  to  the  deficiency  of  the  system  upon 
which  the  Presbyterian  Synod  was  constituted, 
and  with  seeming  sincerity,  joined  himself  to  the 
support  of  the  languishing  cause  of  the  Reformed 
Presbyterian  Church. 

He  did  not,  however,  possess  stability.  Over- 
strained zeal  is  seldom  permanent.  This  man, 
after  having  co-operated  w^ith  the  Covenanters, 
with  an  ardour  which  appeared  to  some  of  them 
enthusiastic,  left  his  profession  and  vows,  and 
turned  to  the  flocks  of  his  former  companions. 

The  societies  which  he  now  had  forsaken,  w^ere 
again  left  destitute  of  a  fixed  pastor.  Eight  years 
they  continued  in  this  distressed  condition,  until 


J)8  A  BRIEF  HISTORICAL  VIEW 

moved  by  their  entreaties,  Mr.  Cuthbertson  ar- 
rived in  America,  from  the  Reformed  Presbytery 
in  Scotland,  in  the  year  1752. 

Twenty  years  did  Mr.  Cuthbertson  serve  alone 
the  Church  in  America.  He  visited  the  different 
societies  which  were  formed  throughout  the  diffe- 
rent colonies  upon  reformation  principles.  He 
animated  them  to  perseverance.  Exposed  to  dan- 
ger almost  constantly  from  the  servants  of  the 
British  crown,  who  were  then  endeavouring  to 
confirm  over  the  American  colonies  the  doubly 
grievous  yoke  of  tyranny  and  episcopacy,  he  en- 
deavoured to  inspire  his  friends  with  confidence 
in  the  justice  of  their  cause,  and  with  hopes  that 
God  in  his  Providence  would,  in  his  own  time, 
deliver  them  from  bondage.  Mr.  Cuthbertson  re- 
ceived assistance  in  the  year  1774.  Messrs.  Linn 
and  Dobbin  were  sent  to  this  country  by  the  Re- 
formed Presbytery  of  Ireland,  Upon  their  arrival, 
a  judicatory  was  constituted,  and  the  Reformed 
Presbyterian  Church  put  on  a  regular  appearance 
as  an  organized  visible  society  in  the  colonies  of 
America. 

Soon  after  this  event  the  American  w^ar  com- 
menced. The  inhabitants  of  the  colonies  met  in 
the  city  of  Philadelphia,  by  their  representatives, 
and  declared  themselves  an  independent  nation  on 
the  4th  of  July,  1776.  When  the  revolutions  of 
nations  are  considered  as  a  work  of  the  head  of 
the  Church,  for  the  sake  of  his  peculiar  people, 
the  era  of  American  independence  will  be  view- 
ed as  important.  The  declaration  of  indepen- 
dence, and  the  subsequent  state  of  the  American 
republic,  demand  the  serious  attention  of  the  Chris- 
tian divine  and  the  moral  philosopher. 

The  visible  Church  in  the  United  States,  at  the 
commencement  of  the  revolution,  was  very  much 


OF  THE  CHURCFI.  99 

divided.  All  the  national  Churches  of  Europe, 
whether  popish  or  protestant,  appeared  here  in 
miniature,  and  all  the  sectaries  arising  from  each 
of  the  European  establishments,  were  also  to  be 
found  in  the  land.  Those  religious  denomina- 
tions which  had  in  Europe  laboured  under  re- 
strictions, finding  themselves  at  liberty  in  Ameri- 
ca, acquired  additional  animation.  Various  other 
circumstances  contributed  to  give  an  enterprising 
turn  to  the  minds  of  men  in  this  country.  Emi- 
gration always  produces  enterprise.  Necessity 
calls  for  invention.  Success  encourages  further 
endeavours.  A  new  country,  settled  from  old 
kingdoms,  in  which  poverty  and  oppression  were 
the  portion  of  the  majority  of  the  inhabitants, 
could  not  fail  to  excite  the  mental  faculties,  by 
rewarding  industry  with  power  and  wealth.  Men 
were  thus  prepared  to  act  with  less  caution,  and 
with  more  boldness,  than  formerly,  in  religious 
affairs.  It  is  not  at  all  surprising,  that  we  find 
instances  of  unsteadiness  and  enthusiasm  very 
frequently  among  the  inhabitants  of  the  United 
States.  A  deficiency  in  the  system  of  education 
also  fosters  ignorance  and  enthusiasm.  Semina- 
ries of  literature  are  as  yet  in  their  infancy.  The 
plan  of  instruction  is  universally  frivolous  and  un- 
substantial. The  youth  are  especially  neglected  as 
to  religious  education,  and  those  who  publickly 
officiate  as  the  ministers  of  religion,  are  often  alto- 
gether illiterate,  and  too  generally  superficial  scho- 
lars. In  this  state  of  society,  men  mingling  wath 
one  another  daily  in  their  callings,  without  respect 
to  national  or  religious  peculiarities,  are  likely,  in 
the  present  degenerate  state  of  our  nature,  to  ex- 
change bigotry  to  ancient  systems  for  a  specious 
liberality,  participating  of  the  nature  of  indifference 
to  religion  under  every  form.    The  acquisition  of 


100  A  BRIEF  HISTORICAL  VIEW 

national  independence,  by  cherishing  enthusiasm 
for  civil  and  religious  liberty,  did,  by  a  very  na- 
tural perversion,  contribute  to  render  the  public 
mind  impatient  of  the  restrictions  of  a  regular 
ecclesiastical  system. 

Many  persons,  notwithstanding,  v^ere  sensible  of 
the  propriety  of  those  principles  which  declare  the 
visible  Church  One  body;  and  were  determined  to 
use  exertions  for  uniting  those  Churches  into  one, 
which  were  already  supposed  to  hold  the  Head 
Christ,  and  to  embrace  the  leading  doctrines  of 
the  gospel.  Men  cannot  easily  divest  themselves 
of  selfish  principles.  There  were  powerful  mo- 
tives to  the  ministers  to  seek  a  general  union. 
Their  support  in  the  United  States  depended  on 
the  voluntary  contributions  of  those  who  waited 
on  their  ministry.  The  salary  thus  collected  was 
often  inadequate  to  supply  ministers  with  the  ne- 
cessaries of  life.  The  diversity  of  opinion  among 
the  people  was,  of  course,  a  peculiar  uneasiness  to 
the  ministers,  while  it  was  very  injurious  to  the 
people  themselves  in  depriving  them  of  a  regular 
ministration  of  the  ordinances  of  religion.  The 
descendants  of  the  Church  of  Holland,  of  the 
English  Puritans,  and  of  the  Presbyterians  of 
Great-Britain  and  Ireland,  were  numerous  in  the 
United  States.  It  was  thought  proper  to  use 
means  for  uniting  them. 

The  forms  of  national  policy  are  very  apt  to 
warp  the  judgment  of  the  best  men.  It  is  the  ef- 
fect of  human  wisdom;  and  even  Christian  minis- 
ters are  prone  to  substitute  the  maxims  of  human 
prudence  for  the  precepts  of  inspiration.  In  Ame- 
rica there  were  now  several  independent  states 
united  under  a  general  confederation,  which  ex- 
ercised a  general  government  over  the  whole  in 
matters  of  common  concern  to  all :  and  yet  gua- 


OF  THE  CHURCH.  jqj 

ranteed  to  each  its  own  independence  of  every 
other  state  in  the  Union.  In  conformity  to  this 
plan,  it  was  expected  Churches  retaining  their  pe- 
cuhar  habits  and  prejudices,  might  be  preserved 
distinct  bodies,  and  yet  united  by  certain  general 
regulations  which  should  be  obligatory  on  all  these 
denominations.  This  plan  would  have  subverted 
the  form  of  Church  government  established  in  di- 
vine revelation.  The  Church  of  Christ  ought  to  bo 
one  visible  society  in  every  nation  under  heaven; 
and  the  subordinate  parts  regularly  governed  by 
the  superior  representative  judicatories. 

This  plan  has  proved  abortive.  There  is,  how- 
ever, a  correspondence  regularly  maintained  be- 
tween the  General  Assembly  of  the  Presbyterian 
Church,  and  the  General  Association  of  the  Con- 
gregational Churches.  A  union  also  was  formed 
by  the  Reformed  Presbytery,  and  the  Associate 
Presbyteries;  by  which,  instead  of  combining  two 
denominations  into  one,  a  third  one  was  formed 
by  the  junction  of  some  parts  of  the  other  two, 
which  continues  under  the  name  of  the  Associate 
Reformed  Church.  This  new  Church  has  adopted 
the  name  commemorative  of  its  origin.  From  the 
Reformed  Presbytery,  the  term  Reformed  is  adopt- 
ed ;  and  from  the  Associate  Church,  the  former 
epithet. 

The  Associate  Church  is  a  secession  from  the 
revolution  Church  of  Scotland.  The  present  Eras- 
tian  establishment  of  religion  in  Scotland  opened 
a  wide  door  for  acts  of  mal-administration  in  the 
Church.  Ministers  were  imposed  upon  congrega- 
tions, against  their  will,  by  the  pernicious  act  of 
patronage.  This  evil  required  redress.  The  Rev. 
Mr.  Ebenezer  Erskine,  a  minister  of  the  establish- 
ment, preached  a  discourse  before  one  of  the  su- 
bordinate Synods,  in  w^hich  he  inveighed  with 
9* 


102 


A  BRIEF  HISTORICAL  VIEW 


severity  against  this  infamous  invasion  of  Chris- 
tian privilege.  This  discourse  gave  great  offence 
to  the  prevaihng  party  in  the  ecclesiastical  courts, 
both  superior  and  subordinate.  It  gave  rise  to  an 
ahercation  which  ended  in  a  rupture.  Mr.  Ers- 
kine,  and  those  who  took  part  with  him,  protested 
against  the  decisions  of  the  majority  in  the  Church, 
and  erected  a  new  religious  society  under  the  name 
of  the  Secession  or  Associate  Church.  This  event 
took  place  in  the  year  1732.  Some  of  the  sece- 
ders  were  influenced  to  separate  from  the  esta- 
blishment, on  account  of  radical  defects  in  the 
constitution ;  together  with  the  various  acts  of 
mal-administration  which  flowed  from  it.  Others 
were  influenced  by  the  latter  consideration  alone. 
They  testified  not  against  the  constitution,  but  the 
administration.  In  the  year  1746,  the  secession 
body  was  rent  into  two,  and  have  since  been 
known  under  the  designations  of  Burgher  and 
Antiburgher  Seceders.  The  division  was  occa- 
sioned by  diversity  of  sentiments  respecting  the 
burgher  oath.  In  some  towns  in  Scotland,  those 
who  were  admitted  to  the  privileges  of  citizens, 
were  obliged  to  take  a  certain  oath,  which  implied 
an  acknowledgment  of  the  religion  established  by 
the  laws  of  the  land.  Such  of  the  Seceders  as 
considered  the  constitution  of  the  Church  of  Scot- 
land radically  defective,  condemned  this  oath  as 
perjury  to  a  seceding  juror.  They  were  called 
Antiburghers.  Those,  however,  who  separated 
from  the  Church  merely  upon  the  ground  of  the 
abuses  in  the  administration,  thought  themselves 
at  liberty  to  swear  that  they  approved  of  the  true 
religion  as  it  was  established  by  law.  These 
were  called  Burghers;  and,  on  account  of  their 
supposed  heresy,  were  solemnly  excommunicated 
from  the  fellowship  of  the  visible  Church,  by  their 


OF  THE  CIIURCFI. 


103 

Antiburgher  brethren.  Without  submitting  to  this 
awful  sentence,  these  burghers  erected  themselves 
into  an  independent  Church.  Both  branches  of 
the  secession  professed  an  attachment  to  the  co- 
venanted reformation.  They  held  themselves 
bound  by  these  vows  to  covenant  duties,  and  ex- 
pressed their  approbation  of  the  constitution  of 
both  Church  and  state,  as  settled  by  the  reforma- 
tion between  the  years  1638  and  1650.  They 
adopted  as  their  ecclesiastical  standards  the  at- 
tainments of  that  period. 

The  Reformed  Presbyterian  Church  beheld  with 
joy,  the  early  rise  and  progress  of  the  secession. 
They  expected,  that,  having  left  the  tents  of  the 
apostate  establishment,  the  Seceders  would  have 
come  forward  to  the  ground  upon  which  they  had 
stood  ever  since  that  period,  which,  by  the  most 
solemn  acknowledgment  of  Seceders  themselves, 
had  been  the  most  pure  and  regular.  These  new 
contenders  for  the  faith  were  invited  to  join  a  vir- 
tuous minority,  who,  steadfastly  adhering  to  their 
oaths  and  covenants,  had  continued  a  consistent 
testimony  against  the  revolution  settlement,  in 
Church  and  state.  Conferences  were  held  for  this 
purpose.  Arguments  were  used  to  persuade  the 
secession  body  to  embrace  the  whole  reformation 
settlement.  They  were,  however,  unavailing.  Se- 
ceders did  not  find  it  convenient  to  proceed  so  far. 
They  condemned  the  constitution  of  the  Church  as 
Erastian,  but  they  justified  the  state  constitution 
which  produced  Ihe  evil.  They  considered  it  a 
duty  to  refuse  submission  to  the  administrations  of 
the  ministry  of  the  Church,  because  the  ministry 
had  been  corrupt ;  but  a  heinous  sin  to  refuse 
submission  to  the  civil  administration,  which  cor- 
rupted the  ministr3\  They  deemed  it  criminal  to 
incorporate  with  a  religious   society,  whose  su- 


1Q4  A  BRIEF  HISTORICAL  VIEW 

preme  judicatory  could  not  act  independently  of 
the  king's  commissioners ;  but  they  enforced  alle- 
giance to  the  king  himself,  although  to  be  head  of 
the  Church  of  England  is  essential  to  his  crown. 
They  blamed  the  Church  of  Scotland  for  the  evils 
of  the  revolution  settlement,  and  prayed  for  its  re- 
formation, while  they  professed  allegiance  to  the 
throne,  which  was  founded  upon  the  ruins  of  the 
covenanted  reformation,  and  prayed  for  its  esta- 
blishment and  prosperity. 

The  Seceders  knew,  from  the  history  of  the 
sufferings  of  the  Covenanters,  that  it  was  less 
dangerous  to  their  worldly  ease  and  comfort  to 
despise  the  censures,  and  disown  the  authority  of 
the  Church,  than  to  dissent  from  the  civil  consti- 
tution, by  condemning  its  principles,  and  disown- 
ing its  magistrac3\ 

Both  the  associate  bodies  have  vehemently  op- 
posed the  Reformed  Presbytery,  for  dissenting 
from  the  constituted  authorities  of  both  Church 
and  state.  The  practice  of  Reformed  Presbyte- 
rians was  consistent  with  their  principles.  They 
lived  peaceabl}^  acted  the  part  of  good  members 
of  society  in  private  life,  and  endeavoured,  as  far 
as  in  them  lay,  to  answer  the  end  of  civil  govern- 
ment ;  living  in  all  godliness  and  honesty.  The 
constitution  of  Great  Britain  they  considered  to 
be  immoral,  and  to  an  immoral  establishment  they 
could  not  own  allegiance.  They  adhered,  as  a 
small  minority,  to  a  civil  constitution,  to  which 
the  nation  was  bound  by  oath;  and  although  over- 
turned by  perjury,  they  contended  it  was  still  the 
law  of  the  land.  They  of  course  dissented  from 
the  resolutions  of  the  majority.  They  also  viewed 
the  throne  and  the  prelacy,  inseparably  connected 
in  England,  as  stained  with  the  blood  of  their  mar- 
tyred brethren,  and  as  one  of  the  pillars  of  anti- 


OF  THE  CHURCH.  IQ5 

christianism.  They  could  not,  therefore,  wish  for 
its  estabhshment.  They  would  not  pray  to  God 
for  prosperity  to  a  system  which  they  really  de- 
sired to  see  removed,  and  which  they  knew  must 
be  overturned  when  the  Redeemer  should  esta- 
blish his  kingdom  upon  the  ruins  of  the  man  of 
sin.  The  difference  between  them  and  the  Sece- 
ders  became  daily  greater.  From  false  principles 
consistency  must  produce  erroneous  conclusions. 
Every  effort  to  defend  by  argument  the  secession 
opposition  to  the  principles  of  the  Reformed  Pres- 
byterian Church,  led  them  on  to  multiply  erro- 
neous sentiments.  The  Associate  Church  main- 
tained, that  Christians  had  nothing  to  do  about  the 
constitutions  of  civil  government,  but  to  submit  to 
whatever  order  men  should  establish,  whether 
good  or  bad.  They  taught  that  the  proper  sub- 
mission even  to  immoral  governments,  did  not 
consist  merely  in  a  peaceable  behaviour  without 
tumult  or  disturbance,  but  in  a  conscientious  alle- 
giance and  support  to  them,  as  the  ordinance  of 
God.  They  condemned  all  distinction  between 
such  rulers  as  happened  in  Divine  Providence  to 
have  the  power  of  a  nation  upon  unlawful  princi- 
ples, and  such  as  ruled  by  the  Divine  approbation. 
The  only  question  which  they  would  permit  a 
Christian  to  ask,  is  in  respect  to  the  matter  of  fact 
— Is  there  any  person  actually  in  power?  If  so, 
he  must  be  recognized  as  the  ordinance  of  God. 
The  powers  that  be  are  ordained  of  God.  The 
Scottish  Seceders  exceeded  the  University  of  Ox- 
ford itself,  in  maintaining  the  doctrine  of  passive 
obedience.  The  controversial  writers  of  the  seces- 
sion do,  indeed,  sometimes  disclaim  the  doctrine 
of  passive  obedience,  and  admit  that  it  is  lawful 
to  resist  usurpers  and  tyrants.  Sometimes  they 
plead  for  no  more  allegiance  to  the  national  go- 


106  ^  BRIEF  HISTORICAL  VIEW 

vernment  than  what  is  implied  in  resignation  to 
God's  providence,  vv^hile  we  are  suffering  for  our 
correction.  But  in  their  arguments  they  uni- 
formly, and  indeed  necessarily,  contradict  these 
maxims.  They  deny  that  there  is  any  difference, 
as  to  lawfulness,  between  one  government  and 
another. — The  fact  of  possessing  power  consti- 
tutes right.  There  is  no  distinction  between  sub- 
mission, for  fear  of  wrath,  to  an  unlawful  ruler, 
and  obedience,  for  conscience'  sake,  to  legitimate 
authority.  Nebuchadnezzar  was  the  worst  of  ty- 
rants. Nero  was  one  of  the  most  brutal  and  in- 
famous men  that  ever  possessed  power.  Both 
Nebuchadnezzar  the  tyrant,  and  Nero  the  bloody 
persecutor  and  monster  of  iniquity,  were  the  ordi- 
nance of  God.  And  even  unto  them  obedience 
was  due,  for  conscience'  sake,  as  unto  the  legiti- 
mate authorit3^  Every  man  who  is  in  power,  is 
commissioned  as  God's  own  deputy. — Such  are 
the  arguments  of  the  Seceder  disputants.  In  order 
to  preserve  consistency,  they  were  led  to  main- 
tain, substantially,  the  following  sentiments,  and, 
as  a  Church,  to  embody  them  in  their  ecclesias- 
tical standards: — 

Divine  Revelation  is  not  the  rule  by  which  men 
are  to  act  in  the  formation  of  their  civil  constitu- 
tions and  laws. 

Jesus  Christ  does  not,  as  Mediator,  govern  the 
world.     His  authority  is  confined  to  the  Church. 

Nations,  as  such,  are  not  bound  to  acknowledge 
Christ,  or  his  religion.  Magistrates  have  nothing 
to  do  with  Christianity. 

The  Redeemer  has  not  purchased  temporal 
benefits  for  the  saints. 

The  w^orld  stands,  not  on  purpose  to  exhibit  the 
system  of  grace,  but  in  order  to  bring  into  being 
the  children  of  Adam,  that  they  might  be  punished 
by  the  curse  of  the  covenant  of  works. 


OF  THE  CHURCH. 


107 


The  world  would  have  stood,  and  all  the  gene- 
rations of  men  would  have  appeared  in  it,  even 
if  there  had  been  no  redemption  provided  for 
sinners. 

These  general  principles,  and  the  practical  ap- 
plication of  them,  carried  the  secession  Churches 
daily  further  away  from  the  Reformed  Presbyte- 
rian standards.  Happily,  however,  for  human 
society,  experience  shows  that  the  doctrine  of 
passive  obedience  to  the  powers  that  be,  is  absurd. 
The  British  nation,  not  excepting  even  the  Oxford 
professors,  resisted  the  existing  authorities,  under 
the  reign  of  King  James,  and  established  the  Prince 
of  Orange.  The  seceders  who  were  in  America, 
also  agreed  to  overturn  the  existing  authorities,  at 
the  commencement  of  the  revolution.  The  very 
persons  who  vehemently  opposed  the  Reformed 
Presbytery  for  disowning  the  British  government 
in  the  year  1774,  joined  in  its  destruction,  in  the 
years  which  immediately  succeeded.  The  Decla- 
ration of  American  Independence  is  a  national 
comment  on  that  great  principle  for  which  Cove- 
nanters uniformly  contended  :  "  We  are  not  bound 
to  own,  as  God's  ordinance,  every  one,  without 
exception,  who  may  providentially  have  power  in 
his  hands." 

Great  national  revolutions  produce  a  current 
of  popular  opinion,  which  it  requires  firmness  of 
mind  in  any  man  to  resist.  The  Covenanters  in 
America  perceived  with  joy  the  United  States 
rising  in  a  body,  to  resist  the  arm  which  had  been 
uplifted  for  their  oppression.  Their  expectations 
of  immediate  advantage  to  the  Church,  however, 
were  too  sanguine.  Their  love  of  liberty  exceed- 
ed its  due  bounds.  Many  of  them  were  carried 
away  from  their  former  principles;  and,  during 
the  American  war,  the  Reformed  Presbytery  was 


108 


A  BRIEF  HISTORICAL  VIEW 


dissolved.  The  three  ministers  ah'eady  mention- 
ed, joined  with  some  ministers  of  the  Associate 
Church  in  communion,  and  formed  that  society 
which  now  bears  the  name  of  the  Associate  Re- 
formed Church. 

The  union  with  the  Reformed  Presbytery  was 
closed  by  the  Associate  Presbytery  of  New  York, 
in  the  year  1780,  upon  the  footing  of  ten  articles 
which  had  been  agreed  to  by  the  Reformed  Pres- 
bytery in  the  year  1779.  The  Associate  Presby- 
tery of  Pennsylvania  acceded  to  this  union,  upon 
the  basis  of  six  articles,  nearly  of  the  same  signi- 
fication with  the  ten  already  referred  to.  The 
union  was  completed  in  the  year  1782,  after  hav- 
ing been  five  years  in  agitation.  A  party  of  the 
Seceders  dissenting  from  this  union,  and  appealing 
to  the  Associate  Synod  in  Scotland,  continued 
upon  their  former  ground,  retaining  the  name  and 
the  power  of  the  Associate  Presbytery  of  Penn- 
sylvania. These  articles  of  union  contain  many 
valuable  concessions  to  the  Reformed  Presbytery, 
and  considered  in  connection  with  the  present 
state  of  affairs  in  the  United  States,  approached 
the  Reformation  Testimony. 

The  practice  of  Seceders  and  the  whole  nation, 
during  the  contest  for  throwing  off  the  British 
yoke,  determined  the  point,  that  in  some  cases  it 
is  lawful  to  disown  the  constituted  civil  authori- 
ties. This  was  an  explicit  declaration,  that  Chris- 
tians are  not  under  obligations  to  submit  to  every 
civil  ruler  who  providentially  possesses  power ; 
that  in  some  cases  the  constituted  authorities  are 
not  the  ordinance  of  God.  It  was  a  full  conces- 
sion to  the  Reformed  Presbyterian  Church  of  the 
great  principle,  in  relation  to  a  constitution  of  civil 
government,  "z7  is  not  the  fact  that  it  does  exist,  but 
its  moral  character,  that  determines  whether  it  he 


OF  THE  CHURCH.  jqq 

the  ordinance  of  God  or  noV^  The  union  Seceders 
forsook  the  secession  testimony  in  other  very  im- 
portant principles.  The  sixth,  of  the  ten  articles 
of  union,  declares,  that  the  administration  of  the 
kingdom  of  Providence  is  committed  to  the  Medi- 
ator; and  that  the  Church  has  the  sanctified  use  of 
that  and  every  common  benefit,  through  the  grace 
of  Christ.  The  seventh  declares,  that  Divine  revela- 
tion is  the  rule  by  which  magistrates  ought  to  be  re- 
gulated. And  the  eighth  admits  that  a  people  may, 
by  their  own  voluntary  deed,  make  a  religious 
test,  essential  to  the  very  being  of  a  magistrate 
among  them.  The  ninth  article  pledges  both  par- 
ties, when  united,  to  adhere  to  the  standards  com- 
piled by  the  Westminster  Assembly.  In  one  of  the 
six  additional  articles,  covenanting  is  termed  an 
important  duty,  and  it  is  referred  to  the  future  de- 
liberations of  the  whole  body.  These  articles  are 
certainly  agreeable  to  the  principles  of  the  Re- 
formed Presbyterian  Church,  and  even  they  who 
disapproved  of  the  union,  were  happy  in  hearing 
Seceders  make  such  declarations. 

When  Messrs.  Cuthbertson,  Linn,  and  Dobbin, 
joined  in  the  Associate  Reformed  connection,  there 
remained  in  America  but  one  minister,  Mr.  Mar- 
tin, professing  to  teach  the  whole  doctrine  of  the 
reformation.  Mr.  Martin  had  arrived  in  South 
Carolina,  from  Ireland,  in  1773.  Although  he  pro- 
fessed the  most  cordial  attachment  to  reformation 
principles,  he  did  not  long  possess  the  confidence 
of  those  who  were  intimately  acquainted  with  his 
conduct.  He  continued,  nevertheless,  for  some 
time  to  administer  ordinances.  Several  indivi- 
duals and  societies  were  scattered  through  the 
diflferent  states,  like  sheep  without  a  shepherd, 
who  refused  to  join  w'ith  the  Seceders,  and  chose 
to  wait  upon  God,  in  the  private  ordinances  of  his 
10 


no 


A  BRIEF  HISTORICAL  VIEW 


grace,  rather  than  recede  from  their  covenanted 
testimony.  They  disapproved  of  the  union,  and 
considered  their  former  ministers  as  guilty  of  apos- 
tacy.  The  Presbyterian  system,  they  believed  to 
be  of  Divine  appointment;  and  it  was  directly 
contrary  to  its  spirit  to  leave  a  Church,  without 
assigning  any  reason  for  it,  and  especially,  with- 
out having  a  reason  to  assign.  The  ministers  who 
embraced  the  union  from  the  Reformed  Presby- 
tery, declared,  that  they  still  remained  attached  to 
reformation  principles — that  if  they  were  still  in 
Britain  or  Ireland,  they  would  continue  with  their 
former  connections.  They  broke  off  from  a  con- 
fessedly pure  communion,  without  consulting  their 
former  brethren  in  the  ministry,  or  conferring  on 
the  important  subject  with  their  sister  judicatories 
in  Europe.  They  had  vowed  to  support  the  unity 
of  the  Church,  and  pursue  no  divisive  courses;  and 
yet,  under  pretence  of  repairing  a  breach  which 
they  had  no  hand  in  making,  they,  in  spite  of  their 
profession,  and  their  vows,  made  a  new  schism,  by 
their  own  voluntary  act.  It  was  also  believed  by 
the  Covenanters,  that  the  parties  who  formed  the 
union  wanted  unanimity.  The  Seceders,  notwith- 
standing their  concessions  to  the  Reformed  Pres- 
bytery, in  the  articles  of  union,  still  courted  the 
friendship  of  the  secession  Church,  and  even  de- 
clared, however  inconsistently,  their  approbation 
of  its  testimony.  The  ministers  formerly  belong- 
ing to  the  Reformed  Presbytery,  still  professed  to 
approve  of  their  own  former  testimony  against 
that  of  the  secession  Church.  It  was  expected 
that  a  union  of  such  discordant  materials  would 
not  prove  beneficial  to  the  Reformed  Presbyterian 
cause.  There  was  little  prospect  that  three  minis- 
ters who  had  already  betrayed  one  cause,  could  in- 
fluence a  powerful  majority,  who  exhibited  already 


OF  THE  CHURCH. 


Ill 


a  dislike  to  the  principles  of  the  covenanted  refor- 
mation. 

A  great  part  of  the  Church  joined  their  nainis- 
ters  in  the  schism  from  their  former  connection, 
to  unite  in  a  new  body  with  Seceders,  who  had 
also  irregularly  departed  from  their  former  eccle- 
siastical brethren.  Those  who  did  not  join,  turned 
their  attention  again  toward  Europe,  and  called 
for  minisierial  assistance.  This  could  not  be  im- 
mediately obtained.  The  Reformed  Presbyteries 
in  Europe  were  not  able  to  supply  the  demand  for 
ministerial  services  at  home,  and  did  not  find  it 
convenient  to  send  any  missionaries  to  America. 

The  Church  was  in  danger  of  becoming  entirely 
extinct,  in  America,  about  four  years  after  the  de- 
fection took  place,  which  contributed  to  the  orga- 
nization of  the  Associate  Reformed  body.  Mr. 
Martin,  in  Carolina,  had  more  than  once  fallen 
into  intemperance,  and  his  services  were  no  longer 
acceptable  to  the  people.  They  were  now  reduced, 
throughout  the  continent,  to  the  state  in  which 
they  were  before  they  had  any  organized  congre- 
gation. They  were  reduced  to  their  private  fellow- 
ship meetings.  They  did  not,  however,  despair, 
even  at  their  low^est  state.  They  expected,  and 
received  help.  The  Rev.  James  Reid  was  sent  as 
a  missionary,  by  the  Reformed  Presbytery  of  Scot- 
land, to  examine  the  state  of  aff\\irs  in  the  United 
States;  and  after  having  travelled  from  Carolina 
to  New  York,  and  remained  several  months  in 
America,  he  returned  to  Europe  in  the  summer 
1790.  The  Presbytery  then  determined  to  use 
means  fur  reorganizing  a  Church  in  the  States  of 
America.  Mr.  M'Garragh  was  ordained  by  the 
Reformed  Presbytery  of  Ireland  for  the  Church  in 
America,  and  arrived  in  South  Carolina  about  the 
year  1791.    The  Rev.  William  Kins^  was  commis- 


112 


A  BRIEF  HISTORICAL  VIEW 


sioned  with  instructions  to  join  Mr.  M'Garragh, 
and,  as  a  Committee  of  tlie  Reformed  Presb3'tery 
of  Scotland,  tliesc  gentlemen  were  empowered 
judicially  to  manage  the  concerns  of  the  Reform- 
ed Presbyterian  Church  in  America.  Mr.  King 
arrived  in  the  United  States  in  the  year  1702. 
After  having  remained  some  time  in  Pennsyl- 
vania, and  visiting  New  York,  where  he  had  an 
interview  with  the  Rev.  James  M'Kinny,  a  mem- 
ber of  the  Reformed  Presbytery  of  Ireland,  who 
emigrated  to  America  in  the  year  1793,  he  re- 
turned to  South  Carolina.  Mr.  King  received 
under  his  care,  as  a  student  of  divinity,  shortly 
after  his  arrival  in  Carolina,  Mr.  Thomas  Don- 
elly,  a  young  man  who  had  received  in  Glasgow 
a  collegiate  education,  with  a  view  to  the  ministry 
of  the  gospel.  The  Rev.  Mr.  Martin  was,  after 
the  regular  steps  had  been  taken  with  him,  ad- 
mitted a  member  of  the  committee;  Mr.  King  was 
settled  in  a  pastoral  charge,  and  the  affairs  of  the 
Church  began  to  wear  a  regular  appearance  in 
the  South. 

Mr.  M'Kinny  was  not  inactive  in  the  northern 
States.  He  possessed  talents  admirably  adapted 
to  the  present  situation  of  the  Church.  He  pos- 
sessed an  intrepidity  of  character,  which  could 
not  be  seduced  by  friendship,  or  overawed  by 
opposition.  An  extensive  acquaintance  with  men 
and  with  books,  furnished  his  mind  with  various 
and  useful  knowledge;  and  his  inventive  powers 
never  left  him  at  a  loss  for  arguments  to  defend 
the  system  to  which  he  was  piously  attached. 
Capable  of  enduring  fatigue  in  an  uncommon 
degree,  active,  inquisitive,  and  enterprising,  he 
sought  out,  he  discovered,  and  he  visited,  every 
where,  the  few  Covenanters  who  were  scattered 
throucrh  the  wilderness,  and  formed  them  into  re- 


OF  THE  CHURCH.  113 

gular  societies.  The  sublimity  of  his  conceptions, 
the  accuracy  of  his  judgment,  the  fervour  of  his 
devotion,  and  the  vehemence  of  his  eloquence, 
qualified  him  to  rouse  into  the  most  active  exer- 
tions, for  the  good  of  Zion,  these  lonely  societies, 
who  had  been  so  long  unaccustomed  to  the  public 
preaching  of  the  gospel.  By  his  instrumentality, 
the  Church  rapidly  increased  in  the  States  of 
Pennsylvania  and  New  York. 

In  May,  1793,  he  preached  in  Princetown,  a 
few  miles  from  the  city  of  Schenectady,  for  seve- 
ral Sabbaths,  and  with  much  success.  Although 
there  were  only  two  men  in  that  place  who  had 
been  Covenanters,  the  number  soon  increased  to 
a  congregation.  The  people  of  Princetown  and 
Duanesburgh,  uniting  with  the  congregation  of 
Galway,  petitioned  the  Presbytery  of  Ireland, 
praying  that  they  would  dissolve  his  connection 
with  his  present  pastoral  charge,  and  settle  him 
among  them.  In  the  year  1797,  Mr.  M'Kinny 
accepted  the  invitation,  and  receiving  his  family 
from  Ireland,  settled  as  the  pastor  of  the  united 
congregations  of  Galway  and  Duanesburgh. 

Mr.  M'Leod  was  among  the  first  fruits  of  Mr. 
M'Kinny's  ministry  in  Princetown.  He  had  re- 
ceived in  Scotland,  which  he  had  left  about  nine 
months  before,  the  rudiments  of  an  education  for 
the  ministry  in  the  established  Church.  The 
second  sermon  which  Mr.  M'Kinny  preached  in 
Princetown,  was  from  the  fourth  verse  of  27th 
Psalm,  and  determined  Mr.  M'Leod  to  embrace 
the  principles  of  the  covenanted  reformation.  He 
also  determined  to  pursue  his  studies,  in  order  to 
qualify  himself  for  the  ministry  in  the  Reformed 
Presbyterian  Church.  He  obtained  liis  collegiate 
education  in  Union  College,  Schenectady. 

The  troubles  which  prevailed  in  Ireland,  during 
10* 


114  ^  BRIEF  HISTORICAL  VIEW 

the  insurrection  of  those  who  were  united  for  the 
purpose  of  throwing  off  the  British  yoke,  proved 
advantageous  to  the  Church  in  America.  In  that 
country,  the  Reformed  Presbyterians  were  placed 
in  a  very  critical  situation.  They  had,  for  a  long 
time,  stood  alone  the  advocates  of  civil  liberty, 
and  of  the  independence  of  the  Church  of  the 
crown.  The  insurgents  considered  them  as  the 
enemies  of  the  present  constitution  of  government, 
and  the  royalists  viewed  them  in  the  same  light. 
They  were  courted  by  the  former,  and  suspected 
by  the  latter.  The  principles  of  united  Irishmen 
were,  however,  very  different  from  those  of  Pres- 
byterian Covenanters,  and  consequently  they  could 
not  consistently  make  common  cause  with  them, 
although  they  sincerely  desired  the  abolition  of  the 
prelacy,  and  the  overthrow  of  the  Erastian  sys- 
tem, which  despotism  had  established  in  Ireland ; 
they  had  not  much  cause  to  commit  with  confi- 
dence their  civil  and  religious  privileges  to  the 
protection  of  the  great  body  of  the  people  of  Ire- 
land, acting  under  French  influence,  in  case  of  a 
revolution. 

The  expected  revolution  offered,  at  best,  but  a 
gloomy  prospect  to  the  witnesses  against  the  man 
of  sin.  Three  millions  of  Roman  Catholics,  in  op- 
position to  less  than  half  a  million  of  true  Presby- 
terians, could  not  be  supposed  to  erect  a  system  of 
government  which  would  prove  favourable  to  the 
interest  of  Presbyterian  Covenanters.  They  could 
not,  therefore,  co-operate  with  freedom,  in  elevat- 
ing into  power  these  votaries  of  Antichrist. 

The  torrent  of  popular  opinion,  how^ever,  flows 
with  too  much  rapidity  to  admit  of  deliberate  rea- 
soning. Some  of  the  witnesses  of  the  covenanted 
reformation  were  hurried  away,  by  this  torrent, 
from    their  former   land-marks,  before   they  had 


OP  THE  CHURCH. 


115 


time  to  consider  the  consequences.  They  were  all 
known  to  be  the  determined  foes  of  that  monstrous 
system,  in  which  the  monarchy  and  the  prelacy 
were  combined.  The  tools  of  oppression  might, 
therefore,  at  any  time,  mark  any  of  them  as  his 
prey;  and  while  martial  law  or  arbitrary  power 
prevailed,  every  one  was  in  danger.  These  trou- 
bles brought  an  accession  of  strength,  froQi  dis- 
tracted Ireland,  to  the  American  Church.  The 
Rev.  William  Gibson  was  among  the  emigrants. 
He  arrived  in  this  country  in  the  year  1797.  He 
was  accompanied  by  Messrs.  Black  and  Wylie, 
who  had  completed  a  collegiate  education  in  the 
University  of  Glasgow,  and  were  now  preparing 
for  the  work  of  the  ministry.  The  arrival  of  these 
gentlemen  encouraged  the  Churches  now  suffer- 
ing for  the  want  of  a  preached  gospel,  and  con- 
firmed Mr.  M'Kinny  in  the  propriety  of  adopt- 
ing a  plan  whereby  a  more  complete  organization 
should  be  given  to  the  Church,  than  that  which 
now  existed.  He  considered  it  more  advan- 
tageous to  the  interest  of  the  reformation  in  the 
United  States,  that  its  affairs  should  be  conducted 
by  a  Presbyterial  judicatory,  subsisting  in  a  con- 
nection with  its  sister  Presbyteries  in  Scotland  and 
Ireland,  than  that  they  should  retain  the  form  of 
a  committee  subordinate  to  one  of  the  European 
courts.  He  always  disapproved  of  the  method  of 
performing  judicial  transactions  by  a  committee, 
at  so  great  a  distance  from  the  parent  judicatory. 
When  he  visited  Carolina,  although  he  acted  as  a 
corresponding  member  of  the  committee  of  Pres- 
bytery, he  would  net  be  considered  as  fully  ap- 
proving that  organization.  He  was  there,  how- 
ever, informed,  that  it  was  never  intended  by  the 
Presbytery  in  Scotland,  that  the  committee  should 
continue  in  its  present  state  any  longer  than  con- 


116 


A  BRIEF  HISTORICAL  VIEW 


veniency  required.  It  was  no  more  than  a  tempo- 
rarv^  expedient.  All  were  sensible  that  a  Presby- 
terial  organization  should  be  speedily  given  to  the 
Church.  After  consultation  with  Mr.  Gibson,  and 
the  elders  of  the  Church  in  Philadelphia,  it  was 
resolved  to  organize  a  Presbytery.  This  resolu- 
tion was  adopted,  and  carried  into  execution. 

The  committee  of  the  Scottish  Presbytery  which 
acted  in  Carolina,  was  now  providentially  dis- 
solved. Mr.  M'Garragh  had,  on  account  of  irre- 
gular conduct,  been  suspended  from  the  exercise 
of  his  office  for  a  specified  time,  and  before  the 
removal  of  his  suspension,  Mr.  Martin  had  recur- 
red to  his  former  liahits  of  intemperance.  In  con- 
sequence of  such  conduct,  Mr.  King  and  the  elders 
could  no  longer  recognize  him.  Mr.  King,  stand- 
ing now  alone,  was  invited  to  a  conference  at 
Alexandria  with  the  northern  ministers.  They, 
seeing  the  intrinsic  propriety  of  the  measure,  the 
dissolution  of  the  committee,  took  four  young  men 
as  candidates  for  the  ministry  under  their  care,  and 
and  seeing  the  Church  requiring  a  speedy  adminis- 
tration of  discipline,  did  constitute  the  Reformed 
Presbytery  of  the  United  States  of  North  America, 
in  the*^  city  of  Philadelphia,  in  the  spring  of  the 
year  1798. 

Mr.  King  did  not  live  to  meet  his  brethren  in  a 
Presbyterial  capacity.  He  departed  this  life  before 
tlie  time  appointed  for  the  meeting.  The  Presby- 
tery, however,  increased  in  number.  Messrs.  Do- 
nelly,  Black,  VVylie,  and  M'Leod,  were  licensed  to 
preach  the  gospel  by  the  Reformed  Presbytery, 
met  at  Coldenham,  in  June,  1799.  The  Church 
was  in  a  very  scattered  condition  when  these 
young  men  entered  upon  her  public  service.  Co- 
venanters were  thinly  dispersed  through  the  vast 
extent  of  the  American  empire,  like  ancient  Israel, 


OF  THE  CHURCH. 


117 


as  dew  among  the  nations.  The  preachers  had  to 
encounter  toil  and  danger.  Their  elder  brethren 
had,  however,  set  them  an  example  of  sacrificing, 
without  reluctance,  bodily  ease  to  the  welfare  of 
Zion,  and  this  example  they  felt  it  their  duty  to 
follow.  It  was  esteemed  a  light  thing  for  each  of 
them  to  travel  upwards  of  a  thousand  miles  in  one 
season.  Some  of  them  have  in  less  than  a  year 
performed  journeys  of  upwards  of  two  thousand 
miles  in  extent.  They  had  the  happiness,  how- 
ever, of  seeing  the  saints  refreshed,  sinners  turned 
unto  the  Lord,  and  the  visible  Church  putting  on 
gradually  the  appearance  of  a  regular  organi- 
zation. 

In  the  course  of  two  years  they  were  all  ordain- 
ed to  the  ministry,  and  had  fixed  pastoral  charges 
committed  to  them.  This  measure  increased  ra- 
ther than  diminished  their  toils.  To  the  care  of 
the  numerous  vacancies  which  they  were  still 
bound  to  visit  and  supply  with  public  ordinances, 
was  added  the  care  of  a  special  charge,  of  which 
each  had  taken  the  oversight. 

The  Presbytery  turned  their  attention  to  their 
fathers  and  brethren  in  the  British  empire  for 
assistance.  The  Rev.  Samuel  B.  Wylie  was  com- 
missioned to  the  Presbyteries  of  Scotland  and  Ire- 
land, in  the  year  1802,  and  sailed  for  Europe.  He 
was  instructed  to  inform  these  judicatories  of  the 
constitution  of  the  Reformed  Presbytery  in  Ame- 
rica— to  consult  with  them  about  some  plan  expe- 
dient to  preserve  an  intimacy  and  unity  among  the 
sister  Churches,  until  they  could  be  united  under 
one  common  judicatory — and  to  request  ministe- 
rial assistance  for  the  American  Churches.  Mr. 
Wylie  returned  in  October,  1803. 

The  constitution  of  the  Reformed  Presbyterian 
Church  in  the  United  States,  w^as  fully  recognized 


l\g  A  BRIEF  HISTORICAL  VIEW 

by  the  ecclesiastical  judicatories  of  the  same 
Church  in  Scotland,  and  in  Ireland;  a  friendly 
correspondence  was  established  between  the  three 
Presbyteries,  and  some  encouragement  afforded 
of  receiving  ministerial  help  at  a  future  period. 
This  help  was  now  become  more  necessary.  Mr. 
M'Kinny  was  removed  from  the  State  of  New 
York,  having  accepted  a  call  from  a  congregation 
in  Carolina;  and  he  there  ended  his  life  in  August, 
1803. 

The  members  of  the  Reformed  Presbytery  were 
widely  scattered  over  this  extensive  empire.  Those 
who  resided  in  the  States  of  Vermont  and  South 
Carolina,  were  not  less  than  one  thousand  miles 
apart.  For  the  more  convenient  exercise  of  ec- 
clesiastical authority  in  the  Churches  under  their 
care,  it  was  necessary  to  separate  themselves  into 
distinct  committees,  authorized  to  exercise  Church 
power  within  specified  limits.  The  northern  com- 
mittee received  ecclesiastical  jurisdiction  over  their 
Churches  situated  between  the  northern  boundary 
of  Pennsylvania,  and  the  line  which  separates  the 
United  States  from  the  British  dominions  in  North 
America.  The  middle  committee  was  empower- 
ed to  regulate  the  ecclesiastical  concerns  of  the 
Churches  between  the  Pennsylvania  line  and  the 
northern  boundary  of  North  Carolina.  The  juris- 
diction of  the  southern  committee,  extended  from 
the  Carolina  line  to  the  southern  limits  of  the 
United  Stales.  This  arrangement  rendered  the 
exercise  of  discipline  more  convenient,  and  it  pre- 
pared the  way  for  the  erection  of  distinct  Presby- 
teries under  the  inspection  of  one  Synod,  as  soon 
as  an  increase  of  ministers  should  render  such  an 
organization  eligible.  The  acts  of  these  commit- 
tees were,  in  the  mean  time,  subject  to  the  review 
of  the  Presbytery  at    its   yearly  meetings.     The 


OF  THE  CIJURCH.  jjg 

southern  committee  was  very  soon  dissolved,  by 
the  death  of  the  Rev.  Mr.  M'Kinny.  Mr.  Do- 
nelly  vi^as  the  only  minister  belonging  to  the  Re- 
formed Presbytery,  who  resided  within  these 
limits.  Whatever  business  occurred,  which  the 
session  was  incompetent  to  settle,  was  referred 
immediately  to  the  Presbytery.  The  middle  com- 
mittee consisted  of  the  Rev.  Messrs.  Wylie  and 
Black,  and  the  ruling  elders  who  acted  with  them 
in  judicature.  Mr.  Wylie  was  pastor  of  the 
Church  in  Philadelphia,  and  Mr.  Black  of  the 
Church  in  Pittsburgh  and  its  vicinity.  The  Rev. 
Mr.  Gibson,  pastor  of  the  Church  in  Ryegate,  Ver- 
mont, and  Mr.  M'Leod,  of  the  Church  in  the  city 
of  New  York,  constituted,  with  ruling  elders,  the 
northern  committee.  Mr.  Matthew  Williams,  who 
was  educated  in  Canonsburgh,  and  licensed  to 
preach  in  September,  1804;  and  Mr.  James  Will- 
son,  a  graduate  of  Jefferson  college,  and  upon  trial, 
were  the  only  candidates  for  the  ministry  under  the 
Presbytery's  care.  Double  the  number  of  minis- 
ters would  not  have  been  sufficient  to  furnish  their 
Churches  with  a  regular  and  constant  administra- 
tion of  ordinances. 

Nevertheless,  as  an  ecclesiastical  judicatory,  ex- 
ercising authority  in  the  name  of  Christ,  the  head 
of  the  Church,  they  deemed  it  their  duty  to  bind 
up  the  testimony,  and  seal  the  law  among  his  dis- 
ciples. After  mature  deliberation,  the  Presbytery 
resolved  to  exhibit  their  sentiments  to  the  world 
in  the  most  simple  form.  They  were  unanimous 
in  opinion,  that  the  Church  should  be  one  in  every 
nation  under  heaven,  and  that  the  subordinate  ec- 
clesiastical standards  should  also  be  one.  They 
were  certain  this  could  not  be  the  case  if  any 
thing  local  or  peculiar  to  any  one  part  of  the 
world  were  admitted  into  these  standards.     Such 


120  A  BRIEF  HISTORICAL  VIEW 

an  admission  would  necessarily  prevent  the  unity 
of  the  Church.  Truth  is  not  local.  Abstract  prin- 
ciple is  universally  the  same  in  every  part  of  the 
world.  The  particular  application  of  this  one  sys- 
tem, however,  should  be  left  to  each  part  of  the 
Church,  and  should  be  regulated  by  local  circum- 
stances. This  application  should  be  plain,  pointed, 
and  argumentative,  adapted  to  convince,  to  per- 
suade, and  to  confirm.  The  Presbytery  expected 
that  a  period  would  come  in  which  the  Reformed 
Presbyterian  Church  would  be  found  in  the  diffe- 
rent nations  of  Europe,  Asia,  Africa,  and  Ame- 
rica. It  was  their  intention,  in  exhibiting  a  Testi- 
mony for  truth,  and  agamst  error,  to  render  it  such 
as  might  be  acceptable  to  Reformed  Presbyterians 
in  Italy  and  in  Egypt,  in  India  and  in  Tartary,  as 
well  as  in  Great  Britain,  or  in  the  United  States 
of  America.  They  ordered  a  member  of  Pres- 
bytery to  prepare  a  draught  of  such  a  system. 
They  appointed  a  committee  to  examine  it.  By 
order  of  committee,  copies  of  it  were  transmitted 
to  the  two  sister  Presbyteries  in  the  British  em- 
pire, and  to  each  minister  and  Church  session  be- 
longing to  the  Church  in  America.  Those  who 
received  copies  were,  at  the  same  time,  requested 
to  return  them  to  the  Presbytery,  accompanied 
with  such  additions,  alterations,  and  amendments, 
as  they  might  deem  it  expedient  to  propose. 

The  Presbytery,  while  they  were  endeavour- 
ing to  provide  for  such  a  Testimony  as  would  be 
universally  applicable,  were  equally  anxious  to 
provide  for  a  particular  application  of  their  prin- 
ciples. The  members  had  several  parts  of  this 
extensive  work  assigned  them.  They  were  seve- 
rally appointed  to  examine  the  systems  of  other 
Churches  and  the  constituted  civil  authorities  and 
laws,  and  to  prepare  particular  Testimonies  apply- 


OF  THE  CHURCH.  J21 

ing  the  general  principles  of  the  ecclesiastical  stand- 
ards, against  the  evils  and  errors  of  these  systems, 
in  a  full  and  explicit  manner.  The  Presbytery 
wished  to  go  thoroughly  into  this  business.  They 
felt  that  it  was  a  work  of  time,  of  labour,  and  of 
importance.  They  chose  rather  to  disappoint  the 
earnest  and  honest  expectations  and  wishes  of 
their  people,  than  injure  the  Declaration  and  Tes- 
timony which  they  were  about  to  make,  in  exhi- 
bition of  their  principles  as  a  Church,  by  inter- 
mingling with  it  a  review  of  other  Churches, 
which  must  necessarily  have  been  so  short  as  to 
be  feeble  and  unsatisfactory. 

The  Reformed  Presbytery  met  in  the  city  of 
New  York,  agreeably  to  appointment,  upon  the 
first  Tuesday  of  May,  in  the  year  of  our  Lord 
1806;  but  in  consequence  of  the  absence  of  seve- 
ral members,  they  adjourned  until  Wednesday 
evening  without  proceeding  to  business.  They 
continued  in  session  for  ten  days.  During  this 
period,  they  considered  the  Draught  of  a  Testimo- 
ny, which  had  been  previously  prepared.  The 
Reformed  Presbytery  of  Scotland  had  kindly 
favoured  them  with  their  remarks  upon  that 
Draught,  and  a  variety  of  animadversions  from 
the  different  parts  of  the  Church  in  America,  were 
also  submitted  to  their  consideration.  Such  addi- 
tions and  alterations  were  made  as  appeared  pro- 
per to  the  Presbytery;  and  with  these,  the  Draught 
was  unanimously  adopted  as  the  Testimojiy  of  the 
Reformed  Presbyterian  Church  in  the  United 
States  of  America,  and  committed  to  a  committee 
for  publication  with  all  convenient  speed. 

In  the  course  of  this  session  two  acts  were 
passed  by  the  Presbytery,  which  are  important, 
as  containing  practical  directions  for  the  conduct 
of  individual  members  of  the  Church — an  act  ro- 
ll 


122  A  BRIEF  HISTORICAL  VIEW 

specting  giving  oath,  vi^hen  summoned  before  the 
constituted  authorities  of  the  nation — and  an  act 
respecting  serving  as  jurors  in  courts  of  justice. 

The  Reformed  Presbyterian  Church  approve 
of  some  of  the  leading  features  of  the  Constitution 
of  Government  in  the  United  States.  It  is  happily 
calculated  to  preserve  the  civil  liberty  of  the  in- 
habitants, and  to  protect  their  persons  and  their 
property.  A  definite  Constitution  upon  the  repre- 
sentative system,  reduced  to  writing,  and  rendered 
the  bond  of  union  among  all  the  members  of  the 
civil  association,  is  a  righteous  measure,  which 
should  be  adopted  by  every  nation  under  heaven. 
Such  a  constitution  must,  however,  be  founded 
upon  the  principles  of  morality,  and  must  in  every 
article  be  moral,  before  it  can  be  recognized  by 
the  conscientious  Christian  as  an  ordinance  of 
God.  Were  every  article  which  it  contains,  and 
every  principle  which  it  involves,  perfectly  just, 
except  in  a  single  instance,  in  which  it  was  found 
to  violate  the  law  of  God,  Christians  cannot  con- 
sistently adopt  it.  When  immorality  and  impiety 
are  rendered  essential  to  any  system,  the  whole 
system  must  be  rejected. 

Presbyterian  Covenanters  perceiving  immorality 
interwoven  with  the  general  and  the  states'  con- 
stitutions of  government  in  America,  have  uni- 
formly dissented  from  the  civil  establishments. 
Much  as  they  loved  liberty,  they  loved  religion 
more.  Anxious  as  they  were  for  the  good  of  the 
country,  they  were  more  anxious  for  the  prosperi- 
ty of  Zion.  Their  opposition,  however,  has  been 
the  opposition  of  reason  and  of  piety.  The  wea- 
pons of  their  warfare  are  arguments  and  prayers. 

They  consider  themselves  as  under  obligations 
to  live  peaceably  with  men,  advancing  the  good 
of  society,  conforming  to  its  order  in  every  thing 


OF  THE  CHURCH. 


123 


consistent  with  righteousness,  and  submitting  to 
every  burden  which  God  in  his  Providence  calls 
upon  them  to  bear;  thankful  to  his  goodness  for 
every  favour,  spiritual  or  temporal,  which  they 
enjoy. 

Esteeming  it  their  duty  to  assist  in  the  execu- 
tion of  justice,  and  yet  to  discountenance  an  im- 
moral magistracy,  many  of  them  hesitated  about 
the  propriety  of  giving  testimony  upon  oath  before 
the  courts  of  law.  Desirous,  also,  to  maintain 
among  themselves  the  unity  of  the  spirit  in  the 
bonds  of  peace,  by  a  uniform  practice  in  such 
cases,  they  looked  up  to  the  superior  Judicatory 
of  the  Church  for  direction.  The  Presbytery  con- 
sidered the  subject,  and  passed  an  act  respecting 
it.  Anxious  not  to  impede  the  execution  of  jus- 
tice, and  yet  to  maintain  a  consistent  Testimony, 
they  declare  in  that  act,  that  an  oath  may  be 
made  before  the  constituted  authorities,  if  these 
authorities  are  given  to  understand  that  it  is  not 
made  as  a  recognition  of  their  official  right  of 
administration. 

An  oath  being  an  appeal  to  the  omniscient  God, 
for  the  truth  of  what  we  assert,  or  for  the  integri- 
ty of  our  hearts,  in  making  a  promise,  does  not 
necessarily  imply  any  official  administrator,  either 
civil  or  ecclesiastical.  It  is,  nevertheless,  proper, 
and  it  is  customary,  to  commit  the  administration 
of  oaths  to  official  characters ;  and  it  is,  of  course, 
necessary  to  prevent  a  misunderstanding,  that  a 
Presbyterian  Covenanter  should  explain  the  princi- 
ple upon  which  he  appears  to  observe  this  religious 
ordinance. 

Let  it  be  perfectly  understood,  that  the  oath  is 
an  act  of  homage,  performed  voluntarily  to  the 
Supreme  Being,  and  by  no  means  a  recognition 
of  the  magistrate's  authority,  or  an  act  of  commu- 


124  A  BRIEF  HISTORICAL  VIEW 

nion  with  him  in  his  official  capacity.  If  these 
terms  are  understood  and  admitted  by  the  men  in 
power ^  no  charge  of  inconsistency  can  be  justly 
preferred  against  the  members  of  the  Church,  nor 
can  the  conscience  of  a  brother  be  offended.  But 
if  these  terms  are  not  admitted  by  those  who  call 
for  the  oath  to  be  made,  Covenanters  cannot  com- 
ply. In  such  case,  they  must  prefer  suffering  to 
sin. 

The  act  of  Presbytery  respecting  serving  on 
juries,  is  absolutely  prohibitory. 

There  are  moral  evils  essential  to  the  constitu- 
tion of  the  United  States,  w'hich  render  it  necessa- 
ry to  refuse  allegiance  to  the  whole  system.  In 
this  remarkable  instrument,  there  is  contained  no 
acknowledgment  of  the  being  or  authority  of  God 
— there  is  no  acknowledgment  of  the  Christian  re- 
ligion, or  professed  submission  to  the  kingdom  of 
Messiah.  It  gives  support  to  the  enemies  of  the 
Redeemer,  and  admits  to  its  honours  and  emolu- 
ments Jews,  Mahometans,  Deists,  and  Atheists — It 
establishes  that  system  of  robbery,  by  which  men 
are  held  in  slavery,  despoiled  of  liberty,  and  pro- 
perty, and  protection.  It  violates  the  principles  of 
representation,  by  bestowing  upon  the  domestic 
tyrant  who  holds  hundreds  of  his  fellow  creatures 
in  bondage,  an  influence  in  making  laws  for  free- 
men proportioned  to  the  number  of  his  own  slaves. 
This  constitution  is,  notwithstanding  its  numerous 
excellencies,  in  many  instances  inconsistent,  op- 
pressive and  impious. 

Since  the  adoption  of  the  constitution  in  (he 
year  1789,  the  members  of  the  Reformed  Presby- 
terian Cfiurch  have  maintained  a  constant  Testi- 
mony  against  these  evils.  They  have  refused  to 
serve  in  any  office  which  implies  an  approbation 
of  the  constitution,  or  which  is  placed  under  the 


OF  THE  CHURCir.  125 

direction  of  an  immoral  law.  They  have  abstain- 
ed from  giving  their  votes  at  elections  for  legisla- 
tors or  officers  who  must  be  qualified  to  act  by  an 
oath  of  allegiance  to  this  immoral  system.  They 
could  not  themselves  consistently  swear  allegiance 
to  that  government,  in  the  constitution  of  which 
there  is  contained  so  much  immorality.  In  all 
these  instances  their  practice  has  been  uniform. 

Some  persons,  however,  who  in  other  things 
profess  an  attachment  to  reformation  principles, 
have  considered  serving  on  juries  as  consistent 
with  their  Testim.ony.  In  order  to  expose  the 
inconsistency  of  this  practice,  the  Presbytery  have 
determined,  at  a  convenient  time,  to  publish  a 
warning  against  it;  and  in  the  mean  time  they 
deemed  it  expedient  to  pass  a  prohibitory  act. 

Jurors  are  executive  officers  created  by  the 
constitution,  and  deriving  from  it  all  their  power. 
They  sit  upon  the  bench  of  justice,  as  the  ultimate 
tribunal,  from  whose  verdict  there  is,  in  many 
instances,  no  appeal.  They  mingle  together — the 
virtuous  and  the  vicious.  Christians  and  infidels, 
the  pious  and  the  profane,  in  one  sworn  associa- 
tion. They  incorporate  with  the  national  society, 
and  in  finding  a  verdict,  represent  the  nation. 
They  serve  under  the  direction  of  constituted 
courts,  and  are  the  constitutional  judges  of  what 
is  laid  before  them.  The  constitution  itself  is,  in 
criminal  cases,  the  supreme  law,  which  they  are 
bound  upon  oath  to  apply;  and  in  civil  cases  the 
hench  determines  the  law  by  which  the  jury  is  to 
be  directed.  The  juror  voluntarily  places  himself 
upon  oath,  under  the  direction  of  a  law  which  is 
immoral.  The  Reformed  Presbytery  declare  this 
practice  inconsistent  with  their  Testimony,  and 
warn  Church  members  against  serving  on  juries 
11* 


jog  A  BRIEF  HISTORICAL  VIEW 

under  the  direction  of  the  constituted  courts  of 
law. 

Presbyterian  Covenanters,  in  consequence  of 
those  two  acts,  have  no  remaining  difficulty  about 
the  proper  application  of  the  principles  of  their 
Testimony. 

Slavery,  the  principal  practical  evil  in  America, 
had  long  since  been  removed  from  the  Church. 

In  the  year  1800,  Mr.  M'Leod  had  received  a 
call  to  the  congregation  of  Wallkill,  and  among 
the  subscribers  there  were  holders  of  slaves.  He 
urged  this  fact  as  a  motive  for  rejecting  the  call. 
The  Presbytery,  now  having  the  subject  regularly 
before  them,  resolved  to  purge  the  Church  of  this 
dreadful  evil.  They  enacted  that  no  slaveholder 
should  be  retained  in  their  communion.  This 
measure  was  greatly  facilitated  by  the  spirited 
and  faithful  exertions  of  the  Rev.  Messrs.  James 
M'Kinny  and  Samuel  B.  Wylie,  who  had  been 
appointed  a  committee  to  visit  the  southern  states, 
and  regulate  the  concerns  of  the  Church  in  that 
part  of  America.  These  gentlemen  set  out  upon 
iheir  mission  in  the  month  of  November,  1800. 
They  travelled  through  Pennsylvania,  and  from 
Pittsburg  sailed  down  the  Ohio  to  Kentucky. 
They  rode  from  thence  to  South  Carolina,  and 
having  settled  the  affairs  of  the  Church,  and  abo- 
lished the  practice  of  holding  slaves  among  Church 
members,  in  the  south,  they  returned  in  the  spring 
to  the  state  of  New  York.  The  Presbytery  ap- 
proved of  the  services  of  their  committee,  and  re- 
quired of  their  connections  a  general  emancipa- 
tion. No  slaveholder  is  since  admitted  to  their 
communion.  Moreover,  there  is  good  evidence 
that  Mr.  King,  some  years  previously,  had  applied 
the  principles  of  the  Church,  as  now  understood, 
to  this  great  evil,  in  his  own  bounds. 


OF  THE  CHURCH. 


127 


In  thus  settling  the  testimony,  and  guarding  the 
Church  from  the  evils  to  which,  in  practice,  she  is 
exposed,  the  leading  and  distinctive  doctrines  of 
the  covenanted  reformation  had  been  enforced 
from  the  pulpit,  in  many  sessions  of  the  judicato- 
ries, and  by  the  press.  They  were  discussed  by 
the  disciples  of  Christ  in  prayer  meetings,  and  in 
defending  them  against  those  without,  who  op- 
posed them.  The  Rev.  Mr.  M'Kinny  had  pub- 
lished an  invaluable  sermon  on  the  Rights  of  God. 
The  Rev.  Mr.  Wylie  had  published  two  sermons, 
one  entitled  Covenanting;  the  other  the  Sons  of 
Oil.  The  leading  object  of  the  latter  is  to  illus- 
trate the  moral  evils  of  the  United  States'  consti- 
tution, which  prevent  the  members  of  the  Church 
from  swearing  the  oath  of  allegiance.  The  Rev. 
Mr.  M'Leod  published  a  discourse,  entitled  Mes- 
siah, Governor  of  the  Nations;  and  another,  Negro 
Slavery  Unjustifiable.  In  the  latter  he  distinctly 
charges  this  evil  on  the  United  Slates'  constitution 
and  government.  The  Rev.  Mr.  M'Master  pub- 
lished the  Duty  of  Nations,  for  the  purpose  of 
illustrating  the  sins  of  this  nation,  in  the  formation 
of  the  civil  constitutions  without  regard  to  the 
Headship  of  Messiah,  or  his  laws.  These  tracts 
were  extensively  circulated  and  read.  On  the 
Saturday  evenings  immediately  preceding  the  dis- 
pensation of  the  Lord's  Supper,  when  the  terms  of 
ecclesiastical  communion  are  read  and  explained 
to  the  congregation,  explicit  testimony  was  borne 
against  the  dishonour  done  to  Christ  and  his  law, 
and  the  violation  of  the  rights  of  man  by  negro 
slavery.  Intended  communicants  were  instructed, 
that  in  receiving  tokens  of  admission  to  the  com- 
munion, they  pledged  themselves  to  abstain  from 
the  recognition  of  the  moral  evils  of  the  govern- 
ment, and  that  in  partaking  of  the  Lord's  Supper, 


128 


A  BRIEF  HISTORICAL  VIEW 


ihey  bound  their  souls  not  to  pollute  themselves  by 
becoming  partakers  of  the  national  guilt.  On  the 
Mondays  immediately  after  the  communion,  the 
same  topics  were  discussed  at  large,  among  the 
other  duties  of  the  Christian  profession. 

The  works  of  our  reforming  ancestors,  publish- 
ed in  Britain,  especially  those  issued  while  our 
fathers  were  suffering  under  the  house  of  Stuart, 
and  after  the  revolution  settlement,  in  the  course 
of  the  secession  controversy,  were  eagerly  sought 
after  and  read  with  great  profit.  By  all  these  and 
other  means,  the  distinctive  doctrines  of  Reformed 
Presbyterians  were  disseminated,  and  became,  in 
many  places,  topics  of  earnest  inquiry  and  argu- 
ment. Being  dear  to  every  pious  heart,  as  soon 
as  they  are  understood,  the  Church  increased  ra- 
pidly in  the  number  of  her  members,  and  the  dis- 
ciples were  of  one  mind,  "  striving  together  for  the 
faith  of  the  gospel."  A  very  remarkable  degree 
of  brotherly  love — the  usual  result  of  harmony  in 
doctrine — every  where  prevailed.  Of  other  de- 
nominations, many  acceded  to  the  Church,  having 
become  dissatisfied  with  the  use  of  human  compo- 
sitions in  the  celebration  of  the  praises  of  God; 
with  the  relaxation  of  ecclesiastical  discipline; 
with  the  prevalence  of  the  Hopkinsian  and  other 
errors,  and  with  the  carnal,  worldly  spirit  of  pro- 
fessors, in  the  churches  which  they  left. 

Fellowship  meetings  were  regularly  attended. 
Family  worship  was  duly  performed,  morning  and 
evening.  Members  emigrating  beyond  the  bounds 
of  settled  congregations,  formed  themselves  into 
societies,  and,  on  petitioning  the  proper  judica- 
tory, were  promptly  furnished  with  the  dispensa- 
tion of  gospel  ordinances.  The  contributions  of 
these  societies  were  very  liberal,  usually  covering 
the  expenses  of  those  who  were  sent  to  minister 


OF  THE  CHURCH. 


129 


to  ihem  the  bi-ead  of  life.  Few,  in  any  age,  have 
conlributed  with  greater  liberality  to  missionary 
purposes,  than  these  infant  congregations.  To 
supply  the  Church  with  an  able  ministry,  a  theo- 
logical seminary  was  organized  by  Presbytery  in 
1807,  and  the  Rev.  Mr.  Wylie  appointed  professor. 
By  the  blessing  of  the  Church's  Head  upon  these 
efforts,  the  branches  of  the  Reformation  vine  ex- 
tended, in  a  few  years,  to  the  Mississippi  on  the 
west,  and  to  the  Canadas  on  the  north. 

For  the  general  government  of  the  Church  thus 
stretching  out  the  curtains  of  her  habitation,  the 
Presbytery  met  biennially.  At  a  meeting  held  in 
Philadelphia,  that  judicatory  was  dissolved,  and 
the  ministers,  with  the  delegated  elders,  being  as- 
sembled, agreed  to  constitute  a  Synod.  The  se- 
nior minister.  Rev.  William  Gibson,  being  called 
upon  for  that  purpose,  did  constitute  with  prayer, 
in  the  name  of  the  Lord  Jesus,  the  only  King  and 
Head  of  the  Church,  the  Synod  of  the  Reformed 
Presbyterian  Church  in  America,  on  the  24th  of 
May,  1809.  The  deeds  of  the  Presbytery  were 
all  recognized  by  the  Synod.  The  former  com- 
mittees were  erected  into  Presbyteries. 

An  addition  of  one  member  had  been  made  to 
the  middle  committee  by  the  ordination  of  Mr. 
Matthew  Williams  to  the  pastoral  charge  of  Pine 
Creek  congregation,  in  1807,  and  to  the  northern 
committee,  by  the  ordination  of  Gilbert  M'Master 
in  1808.  In  1810,  Rev.  D.  Graham  received  a 
call  from  the  congregation  of  Canonsburg,  but  on 
account  of  difficulties  in  the  way,  was  not  installed 
by. the  Middle  Presbytery.  ln*1812  this  Presby- 
tery reported  to  Synod,  that  Mr.  Graham  had 
been  suspended  from  the  office  of  the  ministry  and 
from  church  privileges,  on  the  ground  of  his  hav- 
ing withdrawn  the  expressions  of  penitence,  which 


130  ^  BRIEF  HISTORICAL  VIEW 

he  had  made  when  reh'eved  from  a  former  cen- 
sure. Mr.  Graham  continued  to  preach,  and  the 
greater  part  of  his  congregation,  with  some  others, 
adhered  to  him  for  a  time.  The  agitation  pro- 
duced by  this  event  subsided  gradually,  and  most 
of  the  people  returned  and  were  received  into  the 
Church,  on  their  expression  of  penitence. 

While  the  Church  was  thus  afflicted,  the  nation 
was  suffering  under  tokens  of  God's  wrath.  On 
account  of  the  impressment  of  American  seamen, 
depredations  on  commerce  and  attacks  on  armed 
vessels,  the  United  States'  congress  had  declared 
war  against  Great  Britain.  In  the  commence- 
ment, the  war  was  disastrous  to  these  states.  Bat- 
tles were  lost  on  the  Canada  frontier,  and  many 
small  towns  on  the  seaboard  were  ravaged.  Re- 
formed Presbyterians  generally  thought  it  their 
duty  to  aid  in  the  defence  of  their  country,  as  they 
believed  there  was  just  cause  for  the  declaration 
of  war.  Many  of  them,  especially  in  the  cities  of 
the  seaboard,  were  aliens ;  all  having  conscien- 
tiously abstained  from  taking  the  oath  of  naturali- 
zation. The  government  had  passed  an  order  for 
all  aliens  to  remove  to  a  distance  into  the  interior. 

In  order  to  relieve  members  of  the  Church  from 
the  danger  of  being  harassed,  by  this  order,  and 
other  ditficulties,  Synod,  at  its  sessions  in  1812, 
appointed  a  committee  to  repair  to  the  seat  of  the 
general  government  and  offer  to  the  nation  a 
pledge,  to  be  given  by  aliens  in  the  Church,  that 
they  renounced  all  foreign  allegiance,  and  would 
defend  the  integrity  of  the  .country  against  all 
enemies.  This  measure  was  adopted  on  the 
ground,  that  the  Synod  would  not  permit  the 
members  of  the  Church  to  swear  the  oath  of  alle- 
giance. The  committee  did  not  attend  to  the 
duty  assigned  them.     The  act  was  passed  in  pri- 


OF  THE  CHURCH. 


131 


vate  session, — was  never  more  than  an  incipient 
nneasure;  the  pledge  contained  no  recognition  of 
the  government, — was  never  acted  on, — and  never 
appeared  before  the  public  by  the  order  of  Synod. 
Its  first  publication  w^as  in  tjhe  "American  Chris- 
tian Expositor,"  unauthorized,  and  eighteen  years 
after  its  passage.  It  only  merits  a  place  in  his- 
tory, as  it  was  an  expression  of  the  patriotism  of 
the  members  of  Synod,  and  of  their  adherence  to 
their  dissent  from  the  government  in  very  trying 
times. 

In  1812  Dr.  M'Leod  commenced  a  course  of 
sermons  on  the  subject  of  the  late  war.  The  dan- 
ger of  the  country,  and  the  able,  argumentative 
discourses  of  the  preacher,  drew  together  crowded 
auditories.  Their  publication  was  called  for,  and 
two  large  editions  soon  found  purchasers.  In 
these  discourses.  Dr.  M'Leod  charges  this  nation 
with  disrespect  to  God,  in  refusing  to  recognize 
the  government,  laws,  and  Church  of  Messiah; 
and  with  trampling  on  the  rights  of  men;  and  all 
this  under  constitutional  sanction. 

A  spirit  of  patriotism  was  manifested  among 
Reformed  Presbyterians  in  all  their  congregations. 
While  they  refused  to  bind  themselves  in  sinful 
oaths,  they  were  willing  to  expend  their  property, 
employ  their  influence,  and  risk  their  lives  in  de- 
fence of  their  country.  The  congregations  grew 
in  number  and  in  powder  during  all  the  calamitous 
years  of  the  war.  God  increased  them,  whilst  he 
afflicted  the  nation.  The  Seminary  began  soon 
to  furnish  a  supply  of  ministers  for  the  growing 
wants  of  the  Church,  in  the  congregations  that 
were  organized  from  year  to  year.  In  1816,  one 
year  after  the  close  of  the  war,  the  Board  of  Su- 
perintendents reported  five  students  of  theology  in 
the  school  of  the  prophets.     In  the  following  year 


J32  ^  IJHIKF  IIISTOIUCAL  VIKVV 

Dr.  Wylic  resigned  the  professorship.  The  ope- 
rations of  the  Senninnry  were  thus  suspended. 
Tfie  students  of  the  Northern  Presbytery  were 
put  under  tlie  care  of  Rev.  Janncs  11.  Willson,  who 
was  ordained  to  the  pastoral  charge  of  the  Colden- 
hann  congregation  in  1817.  Those  of  the  West- 
ern Presbytery  were  placed  under  the  care  of  the 
Rev.  Mr.  Black  ;  and  a  few  rcnnained,  for  sonfie 
time,  under  the  care  of  the  late  professor. 

Though  tfie  Church  was  thus  prospering,  little 
progress  was  made  in  preparing,  and  none  in  pub- 
lishing, the  argumentative  part  of  the  Testimony, 
promised  in  the  first  edition  of  Reformation  Prin- 
ciples. The  various  evils  in  the  corrupt  consti- 
tutions of  Church  and  state,  against  which  the 
Synod  thought  it  a  duty  to  bear  testimony,  had 
been  classified  and  members  appointed  to  furnish 
for  publication,  essays  on  topics  assigned  them. 
A  few  of  these  essays  were  written  and  read  be- 
fore Synod.  None  of  them  were  published.  An 
indisposition  to  carry  forward  this  part  of  the  plan 
of  the  Church's  testimony,  began  to  show  itself  on 
the  part  of  some  influential  members.  This  was 
among  the  first  sym[)toms  of  that  declension, 
which  afterwards  produced  painful  results. 

At  the  sessions  of  Synod  in  1819,  a  Book  of 
Discipline  and  a  Directory  for  Worship,  both  of 
which  had  been  published  some  years  previously 
in  overture,  were,  after  various  amendments, 
adopted.  They  were,  however,  never  published 
as  law  in  the  (Jhurch :  were  afterwards  made  the 
subject  of  amendments,  which  produced  much  dis- 
cussion; and  were  at  last  indefinitely  postponed, 
at  the  sessions  of  1823.  At  the  sessions  of  1819, 
Rev.  James  R.  Willson  read  a  Form  of  church 
government,  prepared  according  to  previous  ap- 
pointment.    At  the  same  time  Drs.  M'Leod  and 


OF  THE  CHURCH.  j  33 

VVylie  and  Mr.  Will-on  were  appointed  a  com- 
mittee to  correspond  with  the  sister  judicatories 
in  Britain,  on  the  subject  of  entering  into  a  solemn 
League  and  Covenant  in  support  of  the  Reforma- 
tion cause.  Some  measures  were  also  taken  for 
the  republication  of  the  Testimony.  This  business 
was  resumed  in  1S21,  when  it  was  resolved, 
"  That  the  two  acts  in  the  Narrative  of  our  Testi- 
mony, respecting  swearing  of  oaths  before  magis- 
trates and  sitting  on  juries,  be  left  out  of  the  Nar- 
rative in  the  publication  of  the  Tesliniony:  and 
that  these  acts  be  transcribed  into  the  Statute 
Book,  and,  together  with  other  statutes  in  force, 
shall  in  due  time  be  published  in  the  form  of  a 
Digest."* 

In  1823,  a  petition  on  the  subject  of  the  Jury 
Act  was  presented  to  Synod  from  members  under 
the  care  of  the  Southern  Presbyter3%  On  tliis 
petition  the  following  resolution  was  adopted  : 

"That  the  inferior  judicatories  of  this  church 
be  directed  to  determine,  on  due /consideration  of 
the  practice  of  the  several  courts  of  jurisprudence, 
whether  the  juror  comes  under  the  operation  of 
an  immoral  law  in  the  several  courts  in  their 
bounds;  and  give  instructions^  to  the  people,  ac- 
cording to  the  special  state  of  the  case."  This 
act  did  not  satisfy  the  petitioners,  and  application 
was  made  to  Synod  at  next  meeting,  1825,  to  ex- 
plain its  import.  Whereupon  the  following  expla- 
natory act  was  passed. 

"  Resolved,  That  this  Synod  never  understood 
any  act  of  theirs,  relative  to  their  members  sitting 
on  juries,  as  contravening  the  old  common  law 
of  our  Church  on  that  subject."  As  the  common 
law  and   statute  were  both  absolutely  prohibitory, 

*  Minutes  of  Synod,  p.  120. 
12 


j'j^  A    l!l!Ii;J'  niH'/OlMCAL   VIKVV 

il,  was  Irnj)ossil)If)  to  rriisinlorfirrjl  tliis  ucA.  From 
iho  or^rrinizalion  of  ilic  ('hiirch  it  was  not  known, 
lh?if.  any  rnnrnbnr  liar]  served  on  juries  or  volorJ 
at  cloctions,  without  f)ci()j^  cnn.surcd.  All  sulj- 
rriitlcd  with  cliccrfulDOss  to  rcproac;h  and  priva- 
tion for  the  sake  of  a  good  conscience.  A  few  of 
tfic  ministers,  however,  who,  for  many  years  and 
in  their  better  days,  had  continued  steadfast,  mani- 
fested, in  their  diseussions  of  tfie  jury  act,  a  dis- 
position to  tenipfuize.  'J'fieir  eH'orts  to  alter  the 
act,  while  th(;y  were  confined  to  tliis  one  object 
in  the  judicatories,  tended  lo  a  compiomitment  of 
the  whole  testimony  on  the  subject  of  civil  go- 
vernment. 'J'here  were  also  f»ther  evidences,  that 
1f)c  spurious  liberality  ol'  the  a^e,  and  a  spirit, 
falsely  called  catholic,  which  trifles  with  all  truth 
when  it  interferes  with  (;asc  and  accommodation, 
Iijid  beirun  to  infect,  in  some  d(;gree,  the  (Church. 
( )!  this  kind  was  a  motion  presented  to  Synod  by 
Dr.  I)lack  in  IS2;{,  for  openiiifr  a  correspondence 
with  the  judicatories  of  other  denominations, 
'^i'hou^h  this  measure  was  vehemently  oj^poscd  by 
Dr.  M'liCod  and  others,  and  the  motion  finally 
withdrawn,  it  evidenced  a  dis[)osition  to  imitate 
the  s|)iril  of  amalgamation  in  other  bodies. 

In  IH^.'J  the  consiifution  of  the  sn]:)rcme  judica- 
tory was  remodelled  by  the  following  act: 

"  Rrsnlrcjl,  'i'hat  a  General  Synod  of  the  lie- 
formed  ]*rcsbylerian  ('hurch,  to  meet  biennially, 
be  formed  by  delegation  from  the  several  Presby- 
teries. 

"That  each  Presbytery  shall  have  the  right  of 
sending  two  ministers  and  as  many  ruling  elders, 
and  that  the  ratio  of  increase  of  the  number  of 
del(;gatcs  be,  until  fiuther  order  be  taken  on  the 
subject,  two  ministers  and  as  many  ruling  elders, 
for  every  tln'ce  ministers  of  which  the  Presl)ytery 


OF  THE  CHURCH.  jgg 

consists."  It  was  thought  the  increase  of  the 
Church  rendered  this  measure  expedient. 

Previously  to  this  time,  several  probationers  had 
been  ordained  to  the  office  of  the  ministry  and  set- 
tled in  the  pastoral  charge  of  congregations. 

While  the  number  of  ministers  was  thus  aug- 
mented from  year  to  year,  the  increase  of  con- 
gregations was  much  greater.  Application  hav- 
ing been  made  to  the  Northern  Presbytery,  by 
church  members  resident  in  the  city  of  St.  Johns, 
New  Brunswick,  for  the  dispensation  of  ordinan- 
ces, the  Rev.  Messrs.  James  R.  and  S.  M.  Willson 
were  sent  on  a  mission  to  that  region  in  1821. — 
They  found  seven  families  certified  from  the 
Church  in  Britain.  These  were  organized  into  a 
fellowship  meeting.  Many  others  were  found  to 
be  in  Pictou,  Miramichi,  Truro,  and  other  parts 
of  the  province  of  Nova  Scotia.  Letters  were 
written  by  the  missionaries  to  members  of  the 
Scottish  and  Irish  Synods,  informing  them  of  the 
organized  society  and  of  the  numerous  scattered 
families,  and  requesting  attention  to  them.  From 
these  representations  the  Rev.  Mr.  Clark  was  soon 
after  sent  to  their  aid.  The  Rev.  Mr.  Sommer- 
ville  has  since  been  sent  to  the  same  field  of  la- 
bour.— Both  these  missionaries  are  from  the  Irish 
Synod. 

The  Rev.  Mr.  Milllgan,  after  his  settlement  in 
Ryegate,  made  missionary  visits  to  the  scattered 
families  of  emigrants  in  Upper  and  Lower  Canada. 
Societies  were  formed  at  Henryville,  La  Chute 
and  Perth  settlements.  The  latter  has  been  orga- 
nized into  a  congregation,  and  is  flourishing  under 
the  cultivation  of  the  Rev.  Mr.  M'Lachlan,  a  mis- 
sionary from  the  Scottish  Synod. 

The  press  continued  to  be  employed  in  diffusing 
a  knowledge  of  the  doctrines  of  the  Covenanted 


136 


A  GRIEF  HISTORICAL  VIEW 


Reformation.  The  Rev.  Mr.  M'Mastcr  published 
a  Defence  of  Fundamental  Doctrines,  an  Analysis 
of  the  Shorter  Catechism,  and  an  Apology  for  the 
Psalms  of  David.  Dr.  M'Leod  issued  Lectures 
on  the  Revelation  and  Sermons  on  True  Godliness. 
Mr.  Black,  a  Sermon  on  Church  Fellowship  Mr. 
Milligan,  a  Defence  of  Infant  Baptism,  a  Narra- 
tive of  the  Secession  controversy  in  Vermont,  and 
a  Sermon  on  Grace  and  Free  Agency.  Mr. 
Chrystie,  about  the  time  of  his  accession  to  the 
Church,  published  Strictures  on  Mason's  Plea  for 
Catholic  Communion.  Mr.  J.  R.  Willson  issued  a 
work  on  the  Atonement  and  Sermons  on  the  Sub- 
jection of  the  Kingdoms  to  Messiah,  Civil  Govern- 
ment, the  Book  of  Life,  the  Safety  of  the  Church, 
the  Sabbath,  &c.  Mr.  Roberts  published  essays 
entitled,  "  Subjection  to  the  Powers  that  be."  In 
1822  the  American  Evangelical  Tract  Society 
was  organized  for  the  purpose  of  publishing  a 
monthly  journal,  and  the  Rev.  James  R.  Willson 
appointed  editor.  The  journal  was  entitled,  The 
Evangelical  Witness — was  continued  through  four 
successive  volumes,  and  was  liberally  patronised 
by  the  Church.  By  all  these  means  the  Testimony 
of  the  Church  was  exhibited  and  she  greatly  en- 
larged her  boundaries.  But  with  the  enlargement 
of  her  borders,  the  spirit  of  the  age  invaded  her 
territories. 

The  General  Assembly  had  for  years  maintain- 
ed a  correspondence,  by  delegation,  with  the  Con- 
gregational Associations  of  New  England.  In 
imitation  of  this,  the  Reformed  Dutch  and  Asso- 
ciate Reformed  Churches  had  corresponded  with 
the  General  Assembly  and  with  each  other.  The 
delegates  had  a  right  to  take  part  in  all  discus- 
sions, but  not  to  vote.  Intercommunion  at  the 
Lord's  table  among  all  these  became  common,  as 


OF  THE  CHURCir. 


137 


the  fruit  of  their  ecclesiasiical  correspondence.  In 
these  bodies  many  persons  who  did  not  receive 
the  whole  doctrines  of  their  standards  were  ad- 
mitted to  sealing  ordinances.  The  relaxation  of 
ecclesiastical  discipline  and  the  love  of  many  to 
the  truth  waxing  cold,  were  everywhere  to  be 
deplored.  All  this  too  was  complimented  as  cha- 
rity, liberality  and  Catholicism.  The  Semi-pela- 
gianism,  or,  as  it  is  called,  the  Hopkinsianism,  of 
the  New  England  churches  was  extensively  dif- 
fused and  gaining  ground  in  several  of  these  de- 
nominations, especially  the  General  Assembly. 
The  Associate  Reformed  Synod  dissolved  and 
went  into  this  body.  In  1825  a  proposal  to  open 
a  correspondence  was  made  by  the  General  As- 
sembly to  the  Synod  of  the  Reformed  Presbyte- 
rian Church.  A  committee  on  the  part  of  Synod 
met  a  committee  that  had  been  appointed  by  the 
Assembly,  and  they  agreed  on  a  treaty  of  corres- 
pondence. The  result  of  their  deliberations  was 
laid  before  Synod  by  Dr.  M'Leod,  one  of  its  com- 
mittee. The  chief  provisions  were,  that  the  two 
judicatories  should  always  recognize  the  validity 
of  each  other's  acts  and  ordinances,  consonant  to 
the  Scriptures;  and  yet,  that  any  judicatory  be- 
longing to  either  body,  might  examine  persons  or 
receive  cases  of  discipline,  on  points  at  present 
peculiar,  or  distinctive  to  themselves;  and  that 
each  of  the  bodies  should  appoint  two  delegates  to 
attend  with  the  other,  enjoying  all  the  rights  of 
membership,  except  voting.  In  submitting  this 
plan  of  correspondence,  Dr.  M'Leod  read  a  long 
and  elaborate  argument  in  favour  of  its  adoption 
by  Synod,  as  it  had,  in  the  preceding  May,  re- 
ceived the  sanction  of  the  General  Assembly. 
After  a  protracted  and  earnest  discussion,  the 
subject  was  indefinitely  postponed,  wnth  the  under- 
12* 


138 


A  BRIEF  HISTORICAL  VIEW 


standing  that  the  treaty  was  finally  rejected.  Dr. 
M'Leod  published  and  circulated  extensively,  in 
the  Church,  his  argument  for  the  treaty,  notwith- 
standing Synod  had  refused  to  adopt  it.  The  na- 
ture of  these  articles  of  correspondence  and  their 
dangerous  tendency  had  been  discussed  in  the 
pages  of  the  Witness  before  they  came  up  in 
Synod ;  and  the  subject  had  excited  an  intense 
interest  amon^  the  members  of  the  Church,  the 
great  body  of  whom  were  zealously  and  wisely 
opposed  to  the  whole  measure.  The  vigorous 
efforts  of  its  friends  disturbed  the  repose  and  inter- 
rupted the  harmony  of  the  Church: — awakened  a 
dangerous  ambition  among  some,  especially  such 
as  were  swayed  by  personal  influence,  and  weak- 
ened their  attachment  to  the  truth,  to  the  Church, 
and  to  their  brethren.  Evidence  of  all  this  was 
soon  furnished  in  the  abandonment  of  the  Church 
by  the  Rev.  James  R.  Johnston,  son-in-law  of  Dr. 
M'Leod,  Mr.  E.  D.  M'Master,  son  of  Dr.  M'Mas- 
ter,  and  some  others,  who  joined  the  General  As- 
sembly. Before  going  out  from  us,  they  had 
learned  to  talk  of  liberality,  Catholicism,  and  great 
enterprise,  and  to  boast  of  superior  illumination. 
The  doctrines,  order,  judicatories,  and  character 
of  the  members  of  the  Church,  they  began  to 
slight  and  assail  with  reproach.  We  shall  pre- 
sently see  that  all  this  led  to  painful  results. 

While  this  treaty  was  under  discussion,  and  for 
some  time  afterwards,  a  correspondence  had  been 
conducted  in  writing  between  Synod  and  the 
supreme  judicatory  of  the  Associate  Church,  on 
the  subject  of  civil  government  and  on  other  col- 
lateral topics.  It  led,  however,  to  no  beneficial 
results.  As  it  had  been  opened,  so  it  was  discon- 
tinued, by  the  Associate  vSynod.  The  last  impor- 
tant communication,  on  the  part  of  the  Reformed 


OF  THE  CHURCH.  239 

Presbyterian  Synod,  was  made  at  its  sessions  in 
1828.  After  liberal  quotations  from  the  standards 
and  approved  authors  of  the  Secession  Church, 
Synod  say  : — "  Such  conclusions  as  the  following 
would  appear  to  us  naturally  and  necessarily  to 
flow  from  them. 

1.  "That  nations,  favoured  with  the  light  of 
divine  revelation,  are  not  under  a  positive  and  in- 
dispensable obligation  to  form  their  civil  govern- 
ment by  it  as  the  supreme  standard.  And  further, 
should  these  nations  act  in  direct  opposition  there- 
to, still  their  deeds  are  to  be  viewed  as  valid. 

2.  "  That  if  the  sanction  of  the  consent  of  the 
majority  be  obtained,  that  will  legitimate  their 
government,  and  the  substance  of  the  deed  must 
be  considered,  as  agreeable  to  the  preceptive  will 
of  God,  let  the  conditions  otherwise  be  as  sinful  as 
they  may. 

3.  "  That  there  is  no  such  thing  as  tyranny  in 
any  government  on  earth. — That  if  the  govern- 
ment exists,  it  is  by  the  providence  of  God,  and 
therefore  his  ordinance.  Every  providential  go- 
vernment is  preceptive." 

These  erroneous  sentiments,  the  Synod  thought 
there  was  good  reason,  from  their  approved  works, 
to  charge  on  the  Associate  Church.  As  the  go- 
vernment of  the  United  States  has  refused  to  fulfil 
the  "positive  and  indispensable  obligation"  of  con- 
forming their  constitutions  to  the  word  of  God, 
though  they  have  obtained  the  consent  of  the  ma- 
jority, Synod,  in  this  article,  decides  against  their 
claim  to  be  the  ordinance  of  God. 

The  subject  of  the  rejection  of  the  Bible  as  the 
standard  of  legislation,  by  the  civil  authorities  of 
the  land,  was  discussed  at  large,  in  the  report  of  a 
committee  made  to  Synod  in  1830.  This  com- 
mittee, consisting  of  Rev.  Dr.  Willson  and  Rev.  J. 


140 


A  BRIEF  HISTORICAL  VIEW 


Chrystie,  had  been  appointed  at  the  previous  meet- 
ing to  report  on  the  subject  of  our  relations  to  the 
civil  constitutions  of  the  land.  Dr.  Wylie  and 
some  others  affirmed,  that  they  agreed  to  all  the 
doctrines  of  the  report,  in  which  it  was  argued  at 
large,  that  the  governments  of  this  land  are  infidel, 
and  therefore  not  entitled  to  the  honour  due  to  the 
ordinance  of  God.  The  report  was  referred  to  a 
committee  for  revision  and  publication.  Notwith- 
standing their  declarations,  it  became  abundantly 
manifest  in  the  course  of  the  discussions  on  this 
report,  that  Dr.  Wylie,  and  some  who  followed 
him,  were  not  zealous  as  they  had  been,  in  bear- 
ing testimony  against  the  evils  that  exist  in  the 
corrupt  constitutions  of  Church  and  State  in  this 
nation.  They  did  not,  however,  at  that  time,  ad- 
venture to  avow  their  relinquishment  of  the  testi- 
mony, to  which  all  w^ere  bound  by  many  and 
solemn  vows.  A  sense  of  consistency  and  dread 
of  public  opinion  in  the  Church,  had  still  a  re- 
straining power  over  them. 

The  spirit  of  declension  became  more  mani- 
fest at  the  next  sessions  of  Synod,  1831:  though 
still  without  a  direct  avowal  of  opinions  adverse 
to  the  doctrines  of  the  standards  and  known 
usages  of  the  Church.  Shortly  before  this  meet- 
ing of  Synod,  the  Presbytery  of  Philadelphia  had 
ordained  as  missionaries,  J.  H.  Symmes  and  W. 
Wilson.  That  Presbytery  had  but  one  vacancy; 
there  was  no  designation  of  the  missionaries  to 
any  field  of  labour ;  and  the  ordination  took  place 
but  a  short  time  before  Synod  convened.  The 
intention  of  the  Presbytery  was  evidently  to  in- 
crease their  delegation  for  sinister  ends.  When 
Synod  was  organized,  it  appeared  there  were 
seven  delegates,  who  claimed  seats,  from  the  city 
of  Philadelphia,  where  there  was  but  one  congre- 


OF  THE  CHURCH. 


141 


gation.  These  were  Dr.  Wylie,  pastor  of  the  con- 
gregation, Mr.  Crawford,  who  had  left  his  charge 
for  the  more  lucrative  business  of  teaching,  J.  IJ. 
Symmes,  and  four  ruling  elders.  The  whole  Pres- 
bytery was  entitled  to  four  delegates  only.  Those 
who  claimed  seats,  voted  on  the  question  of  their 
own  admission.  Mr.  Symmes,  soon  after  the  ad- 
journment of  Synod,  connected  himself  with  the 
General  Assembly. 

The  Rev.  William  Henry,  a  delegate  from  the 
Irish  Synod,  was  present  at  these  sessions,  accord- 
ing to  an  arrangement  previously  made.  The 
Rev.  Mr.  Clarke,  the  missionary  from  New  Bruns- 
wick, was  also  present. 

Dr.  M'Leod  presented  to  Synod  the  draught  of 
a  League  and  Covenant,  which  had  passed  the 
Scottish  Synod  in  overture.  This  document  was 
accompanied  with  a  paper  containing  amendments 
by  the  Irish  Synod.  After  various  remarks  on  the 
draught,  it  was  referred  to  a  committee  to  report 
at  next  meeting. 

A  petition  was  presented  to  the  court  from  some 
members  of  the  congregation  of  Coldenham,  pray- 
ing Synod  to  adopt  efficient  measures  for  arrest- 
ing, in  the  Church,  the  progress  of  opinions  ad- 
verse to  our  testimony  against  the  corruptions  of 
the  age.  On  motion  by  Dr.  WyHe,  it  was  re- 
solved, that  the  subject  of  civil  government  be  dis- 
cussed "through  the  medium  of  the  A.  C.  Exposi- 
tor, under  the  head  of  Free  Discussion."  This 
magazine  had  originated  under  the  sanction  of 
Synod  in  1830,  and  Dr.  M'Leod  had  been  appoint- 
ed editor.  He  signified  to  the  court,  when  the 
motion  for  free  discussion  was  under  considera- 
tion, that  every  person  who  wrote  on  the  subject, 
must  sign  his  name  to  the  article  and  be  responsi- 
ble.    It  was  also  stated  by  several  members,  that 


142  ^  BRIEF  HISTORICAL  VIEW 

should  sentiments,  adverse  to  those  of  the  Church, 
be  pubHshed  in  the  Expositor,  their  patronage 
would  be  withdrawn.  Jt  was  thought  that  with 
all  these  guards, — the  editor  well  known  to  have 
laid  out  his  strength  for  more  than  thirty  years 
in  bearing  witness  against  the  government— the 
name  and  responsibility  of  every  writer, — there 
was  no  improper  license  granted  in  this  act. 
The  mover,  as  afterwards  appeared,  had  designs 
subversive  of  the  truth. 

Synod  at  these  sessions  divided  the  Northern 
Presbytery  into  three  Presbyteries,  the  Southern, 
Northern  and  Western.  These,  with  the  Phila- 
delphia Presbytery,  were  authorized  to  constitute 
an  Eastern  Subordinate  Synod:  and  the  Presby- 
teries west  of  the  Alleghany  mountains,  to  consti- 
tute a  Western  Subordinate  Synod. 

We  have  now  arrived  at  a  period  in  the  history 
of  the  Reformed  Presbyterian  Church  in  America, 
when  those  errors,  which  had  been  secretly  gain- 
ing ground  from  the  time  of  the  overture  of  corre- 
spondence with  the  General  Assembly,  concen- 
trating their  energies  and  assuming  a  bold  front, 
were  uttered  upon  the  high  places  of  the  field.  In 
April,  1832,  the  Eastern  Subordinate  Synod  was 
constituted.  Soon  at^ter  its  constitution,  Dr.  Wylie 
moved  that  a  committee  should  be  appointed  to 
draft  a  pastoral  address  to  the  people  under  its 
charge.  For  that  purpose  he  was  appointed  chair- 
man of  a  committee.  In  his  report,  there  were 
several  articles  that  Synod  expunged  as  unfit  to 
go  to  the  people.  These  offensive  sections  con- 
tained doctrines  utterly  subversive  of  the  Whole 
Testimony  of  the  Church,  relative  to  civil  govern- 
ment, for  more  than  one  hundred  and  eighty  years; 
and  allusions  intended  as  violent  personal  denun- 
ciations of  those  who  were  faithful  in  its  mainte- 


OF  THE  CHURCH. 


143 


nance.  When  the  writer  of  the  report  found  a 
naajority  against  him,  he  intimated  to  the  court 
his  disregard  of  its  decisions.  Immediately  after 
the  adjournment  of  Synod,  he  invited  all  those 
who  weie  favourable  to  the  publication  of  the 
whole  a<ldress,  as  it  had  been  reported,  to  meet 
him  at  a  private  house.  The  minority  met  and 
authorized  the  publication  of  the  entire  paper  with 
explanatory  notes.  The  address  was  soon  after 
published,  signed  by  Drs.  Wylie  and  M'Master, 
the  Rev.  Messrs.  Crawford,  Stewart,  J.  N.  M'Leod, 
W.  Wilson,  J.  M'Masters,  and  five  ruling  elders. 
The  notes  appended  contained  much  offensive  and 
libellous  matter.  The  doctrines  of  the  Church  on 
civil  government  were  impugned:  the  constitution 
of  the  United  States  applauded  as  the  ordinance  of 
God ;  apologies  offered  for  negro  slavery,  and 
some  members  of  Synod  slandered  as  "  new  light 
pedlers,"  and  little  better  than  crazy  men. 

The  pubHcation  of  this  document  produced  an 
uncommon  sensation  in  the  Church  at  large.  The 
hearts  of  God's  people  were  grieved  at  such  an 
attempt  to  lay  unholy  hands  on  the  sacred  work 
of  the  sanctuary,  which,  in  labour  and  reproach, 
the  ministers  of  religion  and  the  Lord's  people  had 
for  many  generations  been  employed  in  rearing. 
The  Rev.  James  W.  Stewart  was  put  upon  trial  by 
the  Northern  Presbytery  on  various  counts  con- 
tained in  a  libel  drawn  from  the  draught  of  the 
pastoral  address,  and  a  time  set  for  his  trial.  At 
the  request  of  two  Presbyteries  out  of  four,  and  of 
more  than  half  the  members  of  Synod,  the  Rev. 
William  Gibson,  the  Moderator,  and,  in  some  re- 
spects, the  father  of  the  Church  in  America,  called 
a  pro  re  nata  meeting  of  Synod,  to  convene  in 
New  York,  25th  Nov.  1832,"  for  the  purpose  of 
taking  order  on  the  pastoral  address  and  the  notes 


144  A  BRIEF  HISTORICAL  VIEW 

appended.  All  the  members  of  Synod  obeyed  the 
call,  except  the  persons  implicated,  and  two  others. 
When  met,  they  approved  the  call,  and  Synod  was 
constituted.  Dr.  M'Leod  was  present,  but  retired 
before  the  constitution.  Those  who  expected  to 
become  the  subjects  of  discipline  sent  forward 
written  protests  against  the  constitution  of  the 
court.  By  a  well-known  principle  of  Church  law, 
these  protests  were  all  adjudged  irregular.  Some 
of  them  contained  language  highly  offensive. 

A  committee  appointed  for  the  purpose,  report- 
ed a  libel,  embracing  five  counts  founded  on  the 
draught  of  the  pastoral  address  and  notes.  These 
were  in  substance:  1.  Following  divisive  courses. 
2.  Contempt  of  the  authority  of  Synod.  3.  Error 
in  doctrine.  4.  Abandonment  of  the  Testimony  of 
the  Church.  5.  Slandering  Synod  and  its  mem- 
bers. This  libel  was  canvassed  and  found  relevant 
against  Drs.  Wylie  and  M'Master,  J.  N.  M'Leod, 
W.  Wilson,  S.  W.  Crawford,  J.  M'Masters,  and 
the  ruling  elders,  who  had  united  in  issuing  the 
address.  Libels  were  ordered  to  be  served  on 
them  severally.  A  committee  w^as  also  appointed 
to  frame  a  libel  against  Dr.  Wylie  for  voting  and 
swearing  the  oath  of  allegiance. 

The  Rev.  J.  N.  M'Le'od,  Clerk  of  Synod,  who 
had  withdrawn  before  the  constitution  of  the  court, 
was  served  with  an  order  to  furnish  the  minutes. 
He  refused  to  comply,  calling  the  Synod  an  unlaw- 
ful assemblage.  He  was  then  cited  to  appear  at 
the  bar  of  the  Synod  to  answer  to  the  charges  of 
contempt  of  court  and  refusal  to  furnish  its  mi- 
nutes. He  persisted  in  affirming  that  the  Synod 
was  an  unlawful  assemblage.  After  two  other  ci- 
tations, he  was  suspended  from  the  ministry. 

On  the  9ih  of  April,  1833,  the  time  of  its  stated 
meeting.  Synod  met  in  New  York,  and  was  con- 


OF  TFIE  CHURCH.  145 

sliluled  by  the  Moderator,  the  Rev.  WilUam  Gib- 
son. It  immediately  adjourned  till  ] 0  o'clock,  A.  M. 
next  day.  After  the  constitution  on  the  following 
day,  it  was  contended  by  those  members,  who  were 
under  libel,  that  J.  N.  M'Leod  should  continue  to 
officiate  as  clerk.  This  was  resisted.  He  attempt- 
ed, uncalled  by  the  Moderator  or  court,  to  pro- 
ceed in  calling  the  roll,  when  it  was  immediately 
moved,  seconded,  and  put  by  the  Moderator,  that 
the  Rev.  Mr.  Chrystie  be  chosen  clerk  pro  tern. 
This  motion  was  carried.  Dr.  Wylie  immediately 
called  on  all  who  were  in  favour  of  Mr.  M'Leod, 
to  withdraw.  Those  members  who  had  been  li- 
belled, and  the  Rev.  John  Gibson,  left  the  house  in 
a  precipitate  and  disorderly  manner. 

The  minutes  of  the  pro  re  nata  meeting  were 
read  and  approved.  On  the  next  day,  the  com- 
mittee on  discipline  reported  on  the  business  of  the 
libel ;  "  that  the  ministers,  who  had  been  libelled, 
be  cited  to  appear  before  this  court  and  answer  to 
the  iibel  that  had  been  served  on  them,  and  for 
their  contempt  of  court,  manifested  by  their  tumul- 
tuous and  disorderly  departure  on  the  day  before." 
This  report  was  adopted;  and,  agreeably  thereto, 
the  persons  libelled,  were  twice*  regularly  cited. 
Refusing  to  appear.  Synod  proceeded  with  the 
trial  as  though  they  had  been  present.  After 
much  deliberation  and  prayer,  they  were  unani- 
mously found  guilty  of  all  the  counts  in  the  libel, 
and,  with  but  one  dissenting  voice,  suspended  from 
the  exercise  of  the  ministry  and  the  privileges  of 
the  Church. 

In  the  mean  time,  those  who  had  fled  from  dis- 
cipline, met  and  chose  the  Rev.  John  Gibson  to 
preside  in  what  they  called  the  Eastern  Subordi- 

*  They  had  previously  received  one  citation. 
13 


146  ^  DRIEF  HISTORICAL  VIEW 

nate  Synod.  Mr.  Gibson  was  the  only  minister  of 
the  party,  who  had  not  been  put  on  trial,  and  he, 
in  a  few  days  after  the  suspension  of  his  associ- 
ates, joined  the  General  Assembly. 

Before  this  stated  meeting,  Dr.  M'Leod  had  ter- 
minated his  earthly  pilgrimage.  His  health  had 
still  been  infirm  after  his  return  from  Britain. 
Though  he  undertook  the  editorial  labours  of  the 
Expositor,  yet,  such  was  his  infirmity,  he  could 
give  but  little  attention  to  it.  It  fell  into  the  hands 
of  others  not  friendly  to  the  Reformation  cause. 
Before  his  death,  its  pages  had  become  the  vehicle 
of  unsound  doctrines  and  much  personal  slander. 
The  Southern  Presbytery  had  solemnly  warned 
the  people  under  their  charge  of  its  dangerous 
tendency.  When  this  journal  had  entirely  failed, 
as  to  the  objects  for  which  it  had  been  originated, 
the  Albany  Quarterly,  edited  by  Dr.  Willson  and 
Rev.  S.  M.  Willson,  and  recommended  by  the  Nor- 
thern Presbytery,  was  commenced. 

For  some  time  before  the  suspension  of  Rev.  J. 
N.  M'Leod,  he,  owing  to  the  infirmity  of  his  fa- 
ther, had  officiated  as  a  supply  to  the  congregation 
of  Chambers  street.  New  York.  The  Sabbath  fol- 
lowing his  suspension,  a  large  majority  of  the  con- 
gregation, on  his  enterinor  the  pulpit,  withdrew 
from  the  Church.  For  this  act  of  obedience  to 
Synod  they  all  were  suspended,  without  citation 
or  form  of  trial,  by  the  elders  who  remained.  A 
delegation  was  sent  on  by  the  Philadelphia  Pres- 
bytery, and,  though  the  congregation  was  beyond 
their  jurisdiction,  Mr.  M'Leod  was,  in  the  most 
irregular  manner,  forced  upon  the  congregation, 
by  the  aid  of  the  civil  authorities.  The  Southern 
Presbytery,  within  whose  bounds  the  congregation 
w^as,  annulled  the  irregular  suspension  of  their 
members,  and  recognised,  as  the  Chamber-street 


OF  THE  CHURCH.  147 

congregation,  those  who  adhered  to  the  doctrines 
of  the  Church  and  to  Synod.  Such  are  the  pain- 
ful fruits  of  backsHding  and  defection  from  the 
truth  of  God  and  from  the  most  holy  covenant 
engagements. 

These  transactions  in  the  Eastern  Subordinate 
Synod  awakened  an  intense  interest  in  all  parts  of 
the  Church.  A  very  full  delegation  to  the  Gene- 
ral  Synod  assembled  at  Philadelphia  in  August, 
1833.  Eighteen  ministers,  and  as  many  ruling  el- 
ders were  present.  As  Mr.  Crawford,  the  former 
Moderator,  had  been  suspended,  the  Synod  was 
opened  with  a  sermon,  and  constituted  by  the  Rev. 
M.  Roney,  who,  at  the  last  meeting,  had  been  ap- 
pointed the  Moderator's  substitute.  The  Rev.  Mr. 
Cannon  was  chosen  Moderator;  the  Re  v.  Mr.  Steele, 
Clerk ;  and  the  Rev.  Mr.  Chrystie,  Assistant  Clerk. 
In  the  report  of  the  Eastern  Subordinate  Synod, 
an  ample  detail  of  its  proceedings  in  the  cases  of 
discipline  was  given  to  General  Synod,  and  the 
whole  transactions  were  unanimously  approved. 
The  most  encouraging  communications  were  re- 
ceived from  Presbyteries  and  from  several  con- 
gregations, breathing  a  spirit  of  ardent  attachment 
to  the  truth.  The  utmost  harmony  prevailed  in  the 
deliberations ;  such  as  had  not  been  witnessed  in 
the  supreme  judicatory,  from  the  time  the  business 
of  the  inauspicious  treaty  of  correspondence  with 
the  General  Assembly  had  been  introduced.  These 
were  the  happy  results  of  the  purgation  of  the 
sanctuary. 

As  the  suspended  ministers  met  at  the  same 
time  with  General  Synod,  and  as  some  others, 
who  either  entered  into  their  views,  or  were 
swayed  by  personal  friendship  and  family  con- 
nection, had  united  with  them  and  organized  what 
they  called  the  Synod  of  the  Reformed  Presbyte- 


148 


A  BRIEF  HISTORICAL  VIEW 


rian  Church,  Synod  passed  an  act,  prohibiting 
them  and  all  confederated  with  them,  from  inter- 
fering with  the  judicatories  or  congregations  of 
the  Church.  Letters  were  also  prepared  to  be 
sent  to  the  sister  Synods  of  Scotland  and  Ireland; 
and  members  appointed  to  prepare  for  the  next 
sessions  of  Synod,  such  important  portions  of  the 
argumentative  part  of  our  testimony,  as  refer  to 
the  Hopkinsian  controversy,  the  jury  act,  and  the 
doctrine  of  the  Church  on  the  power  of  the  civil 
magistrate  circa  sacra.  A  libel  was  also  prefer- 
red against  Dr.  Black,  on  the  ground  of  his  co- 
operation with  the  suspended  ministers,  and  refer- 
red to  the  Western  Subordinate  Synod. 

Not  one  entire  congregation  has  gone  with  those 
ministers  who  abandoned  the  testimony  of  Jesus; 
and  many  of  them  are  left  either  altogether  with- 
out congregations,  or  with  but  small  parts  of  their 
former  charges.  In  New  York,  Philadelphia,  Bal- 
timore, and  Pittsburgh,  where  the  greatest  efforts 
were  made  to  draw  away  the  disciples  of  Christ 
from  the  Church  and  their  vows,  and  to  attach 
them  to  the  world,  there  are  flourishing  congrega- 
tions, zealous  and  intrepid  in  rallying  under  the 
flag  of  the  covenant.  Nearly  all  the  vacant  con- 
gregations continue  steadfast,  in  "  contending  for 
the  faith  once  delivered  to  the  saints."  In  some 
of  the  congregations,  lately  vacant,  settlements 
have  recently  been  effected.  There  are  several 
young  men  prosecuting  their  theological  studies 
with  a  view  to  the  ministry  of  reconciliation. 

Thus,  while  it  is  painful  to  reflect  that  some 
standard  bearers  have  fainted,  and  parts  of  the 
lines  in  the  armies  of  Israel  faltered,  there  is 
abundant  reason  to  thank  God  and  take  courage, 
that  the  ranks  are  unbroken,  that  so  many  con- 
tinue willing  to  endure   hardness,  as  soldiers  of 


OF  THE  CIHJRCH.  .  J49 

Christ,  magnanimously  displaying  a  banner   be- 
cause of  truth. 

Thus  have  the  Synod  endeavoured  to  settle  the 
doctrine  and  the  practice  of  the  Church. 

They  have  given  a  summary  view  of  the 
TRUTHS  which  the  martyrs  have  been  sealing 
with  their  blood,  from  the  beginning  of  the  Chris- 
tian dispensation  until  the  present  day.  It  has  been 
their  endeavour  to  reject  nothing  for  which  their 
predecessors  have  faithfully  contended,  and  to 
embrace  nothing  but  what  is  agreeable  to  the  su- 
preme standard  of  judgment — the  Holy  Scrip- 
tures. 

They  sincerely  lament  that  the  principles  of 
their  Testimony  should  prove  so  opposite  to  the 
practice  of  many  Churches,  containing  many  of 
the  saints  of  God;  but  they  had  no  alternative; 
they  must  act  thus,  or  renounce  their  faithfulness. 
They  cheerfully  appreciate  the  talents  and  piety 
of  their  acquaintances,  and,  as  opportunity  may 
offer,  commune  with  them  as  friends  and  as  Chris- 
tians; but  they  cannot  extend  to  any  one  the  right 
hand  of  fellowship  in  the  visible  Church,  upon  any 
other  principles  than  those  contained  in  their  De- 
claration and  Testimony,  nor  can  they  consistently 
join,  either  statedly  or  occasionally,  in  the  com- 
munion of  any  other  Church,  by  waiting  upon  its 
ministry,  either  in  word  or  sacraments,  while  they 
continue  opposed  to  these  declared  sentiments. 

They  are  fully  sensible  in  thus  binding  up  the 
Testimony,  that  the  present  generation  will  con- 
sider their  zeal  as  extravagant.  Of  those  who 
garnish  the  tombs  of  the  martyrs,  some  may  pity, 
and  others  reproach  their  honest  exertions,  to  fol- 
low the  steps  which  the  martyrs  have  marked  with 
their  own  blood. 

13* 


J  50  ^  BRIEF  HISTORICAL  VIEW. 

They  commit  their  character  to  the  mercy  of 
the  all-seeing  God,  who  knows  their  motives,  and 
to  the  impartial  judgment  of  the  Church  at  that 
period,  when  "  the  greatness  of  the  kingdom  under 
the  whole  heaven,  shall  be  given  to  the  people  of 
the  Saints  of  the  Most  High."  Arise,  O  God! 
Plead  thine  own  Cause!  O  let  not  the  oppressed 
return  ashamed:  let  the  poor  and  needy  praise  thy 
name!  Blessed  he  the  Lord  God:  the  God  of  Is- 
rael, who  only  doeth  wondrous  things :  and  let  the 
whole  earth  be  filed  with  his  glory !  AMEN  and 
AMEN. 


PART   II 


BEIXG  THE 


DECLARATION  AND  TESTIMONY 


REFORMED  PRESBYTERIAN  CHURCH 


AMERICA. 


New  York,  xMay  15,  1806. 

The  Presbytery  resumed  the  consideration  of 
the  Draught  of  a  Testinnony  with  the  amend- 
ments. A  member  was  called  upon  to  pray  for 
Divine  direction.  After  prayer  the  Moderator 
put  the  question,  approve  or  disapprove  of  the 
Draught  as  now  amended.  The  members  an- 
swered unanimously,  Approve. 

The  Court  do,  therefore,  approve  and  ratify 
this  Testimony  as  the  Testimony  of  the  Reform- 
ed Presbyterian  Church  in  the  United  States  of 
North  America. 

WILLIAM  GIBSON,  Moderator. 
John  Black,  CAerh. 


DECLARATION  AND  TESTIMONY. 


CHAPTER   I. 


OF  GOD. 

1.  There  is  one  infinite,  eternal,  self-existent, 
independent,  omniscient,  omnipresent,  and  un- 
changeable Being,  who  is  the  creator,  the  pre- 
server, and  the  governor  of  all  creatures  which 
exist. 

Deut.  vi.  4,  The  Lord  our  God  is  one  Lord.  Job  xi.  7. 
Canst  thou  by  searching  find  out  God  ]  Canst  thou  find  out 
the  Almighty  unto  perfection?  Psal.  xc.  2.  From  everlast- 
ing to  everlasting  thou  art  God.  Exod.  iii.  14.  God  said  unto 
Moses,  I  AM  THAT  I  AM.  Psal.  cxlvii.  5.  Great  is  our 
Lord,  and  of  great  power ;  his  understanding  is  infinite.  1 
Kings  viii.  27.  Behold  the  heaven  and  the  heaven  of  heavens 
cannot  contain  thee.  Mai.  iii.  6.  I  am  the  Lord,  I  change 
not.  Rev.  iv.  11.  Thou  hast  created  all  things.  Heb.  i.  3. 
Upholding  all  things  by  the  word  of  his  power,  Psal.  ciii.  19. 
His  kingdom  ruleth  over  all. 

2.  This  only  true  and  living  God  hath,  in  and 
of  himself,  all  goodness,  glory,  and  blessedness;  is 
a  most  pure  Spirit,  invisible,  almighty,  most  wise, 
most  holy,  most  free,  most  absolute,  most  just,  most 
gracious  and  merciful. 

Jer.  x.  10.  The  Lord  is  the  true  God ;  he  is  the  living  God, 
and  an  everlasting  king.     Acts  vii.  2.   The  God  of  Glory. 


]56  DECLARATION  AND  TESTIMONY. 

Psa.  cxix.  68.  Thou  art  good  and  doest  good.  Rom.  ix.  5. 
Who  is  over  all,  God  blessed  for  ever.  John  iv.  24.  God  is  a 
Spirit.  1  Tim.  i.  17.  Now  unto  the  king  eternal,  immortal, 
invisible,  the  only  wise  God,  be  honour  and  glory  for  ever  and 
ever.  Amen.  Rev.  iv.  8.  Holy,  holy,  holy,  Lord  God  Al- 
mighty. Psa.  cxv.  3.  He  hath  done  whatsoever  pleased  him. 
Eph.  i.  11.  Who  worketh  all  things  after  the  counsel  of  his 
own  will.  Exod.  xxxiv.  67.  The  Lord  God,  incrciful  and 
gracious,  long  suffering,  and  abundant  in  goodness  and  truth, 
keeping  mercy  for  thousands,  forgiving  iniquity,  and  trans- 
gression, and  sin,  and  that  will  by  no  means  clear  the  guilty. 

3.  God  is  unto  himself  all-sufficient,  deriving  no 
help  or  glory  from  any  of  his  creatures;  but  mani- 
festing his  own  glory  by  them,  unto  them,  and  upon 
them,  having  sovereign  dominion  over  them,  to  do 
to  them  whatsoever  it  pleaseth  him  ;  and,  by  a  holy 
and  wise  Providence,  directing  and  disposing  of 
them,  and  all  their  changes  and  actions,  without 
any  violence  to  their  nature,  according  to  the  im- 
mutable council  of  his  own  will. 


Job  xxii.  2.  Can  a  man  be  profitable  unto  God  ]  Rom.  xi. 
36.  For  of  him,  and  through  him,  and  to  him,  are  all  things: 
to  whom  be  glory  for  ever.  Dan.  iv.  35.  He  doeth  according 
to  his  will  in  the  army  of  heaven,  and  among  the  inhabitants 
of  the  earth.  Acts  xv.  18.  Known  unto  God  are  all  his  works 
from  the  beginning  of  the  world.  Matt.  x.  29.  Are  not  two 
sparrows  sold  for  a  farthing  1  And  one  of  them  shall  not  fall 
on  the  ground  without  your  Father.  30.  But  the  very  hairs 
of  your  head  are  all  numbered.  Acts  xxvii.  24.  So  God  hath 
given  thee  all  them  that  sail  with  thee.  31.  Except  these 
abide  in  the  ship,  ye  cannot  be  saved.  Acts  ii.  23.  Him  be- 
ing delivered  by  the  determinate  counsel  and  foreknowledge 
of  God,  ye  have  taken,  and  by  wicked  hands  have  crucified 
and  slain. 

4.  The  one  infinite  and  eternal  God  subsists  in 
three  distinct  divine  persons — the  Father,  the  Son, 
and  the  Holy  Ghost,  all  equal;  the  same  in  sub- 
stance, in  power,  and  in  glory. 


DECLARATION  AND  TESTIMONY 


157 


Matth.  xxviii.  19.  Baptizinir  them  in  the  name  of  the  Fa- 
ther, and  of  the  Son,  and  of  the  Holy  Ghost.  2  Cor.  xiii.  14. 
The  grace  of  our  Lord  Jesus  Christ,  and  the  love  of  God,  and 
the  communion  of  the  Holy  Ghost,  be  with  you  all.  Amen. 
1  John  V.  7.  For  there  are  three  that  bear  record  in  heaven — 
the  Father,  the  Word,  and  the  Holy  Ghost ;  and  these  three 
are  One. 

We  therefore  condemn  the  following  errors,  and 
testify  against  all  who  maintain  them : 

1.  "That  this  world  is  eternal,  or  caused  by  a 
fortuitous  concourse  of  atoms,  without  the  agency 
of  an  intelligent  Creator." 

2.  "  That  there  are  more  Gods  than  one." 

3.  "  That  God  hath  not  determined  by  an  un- 
changeable decree,  every  event  which  comes  to 
pass." 

4.  "  That  God  doth  not,  by  a  particular  Pro- 
vidence, govern  all  his  creatures  and  all  their 
actions." 

5.  "  That  it  is  not  criminal  to  be  discontented 
with  any  providential  dispensation." 

6.  "  That  there  is  no  distinction  of  persons  in 
the  Godhead;  but  that  man  can  demonstrate  the 
impossibility  of  the  existence  of  three  persons  in 
the  unity  of  the  infinite  and  incomprehensible  God- 
head." 


14 


J  58  DECLARATION  AND  TESTIMONY. 


CHAPTER   II. 


1.  Man  is  created  with  a  rational  and  immortal 
soul,  capable  of  ascertaining  that  God  his  maker 
is  worthy  of  being  loved,  feared,  and  served;  and 
he  is  accountable  unto  God  for  all  his  emotions, 
expressions,  and  actions. 

Isa.  i.  18.  Come  now  and  let  us  reason  together,  saith  the 
Lord.  Matth.  x.  28.  Fear  not  them  which  kill  the  body,  but 
are  notable  to  kill  the  soul.  Rom.  i  19.  Because  that  which 
may  be  known  of  God  is  manifest  in  them.  21.  When  they 
knew  God  they  glorified  him  not  as  God.  Chap.  ii.  6.  Who 
will  render  to  every  man  according  to  his  deeds.  Matth.  xii. 
36.  But  I  say  unto  you,  that  every  idle  word  that  men  shall 
speak,  they  shall  give  account  thereof  in  the  day  of  judgment. 

2.  Man  is  a  free  agent,  unrestrained  in  his  voli- 
tions by  the  immutable  decree  of  God,  although 
it  is  not  possible  for  him  in  any  instance  to  avoid 
fulfilling  that  decree:  the  Divine  commandment  is 
the  rule  of  his  conduct,  and  after  the  death  of  the 
body  he  shall  be  judged  by  a  righteous  God,  ac- 
cording to  his  works. 

James  i.  13.  Let  no  man  say  when  he  is  tempted,  I  am 
tempted  of  God.  14.  But  every  man  is  tempted  when  he  is 
drawn  away  of  his  own  lust  and  enticed.  Heb,  vi.  17.  Where- 
in God  willing  more  abundantly  to  show  unto  the  heirs  of  pro- 
mise the  immutability  of  his  counsel.  Deut.  xii.  32.  What 
thing  soever  I  command  you,  observe  to  do^it ;  thou  shalt  not 
add  thereto  nor  diminish  from  it.  Heb.  ix.  27.  It  is  appointed 
unto  men  once  to  die,  but  after  this  the  judgment. 

3.  Man,  entirely  dependent  on  God  for  his  be- 
ing, preservation,  thoughts,  and  works  ;  and  bound 
to  perfect  obedience  to  whatever  God  commands, 


DECLARATION  AND  TESTIMONY.  J  59 

is  nevertheless  sinful  in  his  disposition,  criminal  in 
every  part  of  his  conduct,  incapable  of  ascertain- 
ing, without  supernatural  aid,  the  extent  of  his 
own  guilt  and  depravity,  or  a  method  of  recon- 
ciliation with  a  holy  and  just  God. 

Acts  xvii.  28.  For  in  him  we  live,  and  move,  and  have  our 
being-.  Rom.  iii.  19.  Now  we  know  that  what  things  soever 
the  law  saith,  it  saith  to  them  who  are  under  the  law ;  that 
every  mouth  may  be  stopped  and  all  the  world  may  become 
g-uilty  before  God.  Epb.  ii.  3.  And  were  by  nature  the  chil- 
dren of  wrath.  5.  Even  when  we  were  dead  in  sin.  1  Cor. 
i.  21.  The  world  by  wisdom  knew  not  God.  Chap.  ii.  14. 
But  the  natural  man  receiveth  not  the  things  of  the  Spirit  of 
God.  Prov.  xxix.  18.  Where  there  is  no  vision  the  people 
perish. 

We  therefore  condemn  the  following  errors,  and 
testify  against  all  who  maintain  them : 

1.  "That  man  has  no  soul  distinct  from  his  bo- 
dily organization." 

2.  "  That  he  is  necessarily  impelled  to  choose 
or  act  as  an  unconscious  machine." 

3.  "That  he  can  will  or  act  independently  of 
the  purpose  or  the  Providence  of  God." 

4.  "  That  he  is  not  exposed  to  punishment  from 
God,  on  account  of  his  evil  disposition  and  crimi- 
nal conduct." 

5.  "  That  the  light  of  nature  is  sufficient  to  di- 
rect him  to  the  highest  perfection  and  happiness  of 
his  nature." 


jgQ  DECLARATION  AND  TESTIMONY. 


CHAPTER   III. 


OF    DIVINE    REVELATION. 

1.  The  eternal  God  can,  in  consistency  with  his 
own  glorious  perfections,  and  with  the  nature  of 
man,  make  known  to  the  human  mind  doctrines 
and  facts,  which  could  not  have  been  discovered 
by  any  other  method. 

Isa.  Ixiv.  4.  For  since  the  beginning  of  the  world,  men  have 
not  heard,  nor  perceived  by  the  ear,  neither  hath  the  eye  seen, 
O  God,  besides  thee,  what  he  hath  prepared  for  him  that  wait- 
eth  for  him.  1  Cor.  ii.  11.  For  what  man  knoweth  the  things 
of  a  man,  save  the  spirit  of  man  which  is  in  him  ]  even  so  the 
things  of  God  knoweth  no  man  but  the  Spirit  of  God. 

2.  God  hath,  from  time  to  time,  made  known  to 
men  his  will,  respecting  the  salvation  of  sinners, 
and  hath  authorized  certain  persons  qualified  for 
the  work,  to  communicate  a  Divine  Revelation  to 
mankind,  specifying  the  only  method  of  escaping 
eternal  punishment  on  account  of  sin,  and  accom- 
panied with  sufficient  evidence  of  its  authenticity. 

Heb.  i.  1.  God,  who  at  sundry  times,  and  in  diverse  man- 
ners, spake  in  time  past  unto  the  fathers  by  the  prophets, 
hath  in  these  last  days  spoken  unto  us  by  his  Son.  Eph.  iii. 
9.  And  to  make  all  men  see  what  is  the  fellowship  of  the 
mystery,  which  from  the  beginning  of  the  world  hath  been 
hid  in  God,  who  created  all  things  by  Jesus  Christ. 

3.  It  hath  pleased  God,  in  condescension  to  hu- 
man wants  and  weakness,  to  inspire,  and  infallibly 
to  guide,  chosen  men  to  commit  to  writing  the 
Revelation  of  his  Will,  for  the  instruction  and 
comfort  of  his  Church  in  the  world. 


DECLARATION  AND  TESTIMONY.  |gj 

2  Tim.  iii.  16.  All  Scripture  is  given  by  inspiration  of  God, 
and  is  profitable  for  doctrine,  for  reproof,  for  correction,  for 
instruction  in  rio-hteousness.  17.  That  the  man  of  God  may- 
be perfect,  thoroughly  furnished  unto  all  good  works. 

4.  All  the  books  of  the  Old  and  New  Testaments, 
and  these  only,  are  given  by  inspiration  of  God ; 
they  contain  a  complete  system  of  faith,  and  a  per- 
fect rule  for  our  direction  in  all  the  duties  of  life; 
unto  these  Scriptures  nothing  is  at  any  lime  to  be 
added  by  new  revelations  of  the  Spirit,  or  tradi- 
tions of  men. 

2  Pet.  i.  21.  Holy  men  of  God  spake  as  they  were  moved 
by  the  Holy  Ghost.  Psalm  cxix.  105,  Thy  word  is  a  lamp 
unto  my  feet  and  a  light  unto  my  path.  John  v.  9.  Search 
the  Scriptures.  Rev.  xxii.  18.  For  I  testify  unto  every  man 
that  heareth  the  words  of  the  prophecy  of  this  book,  If  any 
man  shall  add  unto  these  things,  God  shall  add  unto  him  the 
plagues  that  are  written  in  this  book. 

5.  Rational  arguments,  drawn  from  the  mira- 
cles which  were  wrought  to  attest  the  Divine 
Mission  of  the  inspired  writers,  the  fulfilment  of 
prophecy,  the  sublimity  of  the  doctrines,  their 
Divine  efficacy,  the  purity  of  the  precepts,  and 
from  the  scope  of  the  whole,  being  to  give  all 
glory  to  God,  are  useful  in  opposing  infidels,  and 
are  sufficient  to  produce  a  rational  persuasion  of 
the  truth  of  Christianity:  But  the  influence  of  the 
Holy  Spirit  on  the  heart,  is  necessary  to  give  to 
any  man  that  full  assurance,  and  comfortable 
sense  of  the  Divine  authority  of  the  holy  Scrip- 
tures, which  is  included  in  a  saving  faith. 

1  John  V.  9.  If  we  receive  the  witness  of  men,  the  witness 
of  God  is  greater.  1  Thess.  ii.  13.  For  this  cause  also  thank 
we  God  without  ceasing ;  because  when  ye  received  the  word 
of  God,  which  ye  heard  of  us,  ye  received  it  not  as  the  word 
of  men,  but,  as  it  is  in  truth,  the  word  of  God,  which  efiec- 
tually  worketh  also  in  you  that  believe. 
14* 


162 


DECLARATION  AND  TESTIMONY. 


6.  There  is  a  variety  in  the  style  and  manner 
in  which  different  parts  of  the  Bible  are  written: 
Tlie  sacred  penmen  used  means  of  information, 
and  employed  different  talents,  and  peculiar  modes 
of  expression;  but  in  all  they  wrote,  they  were  in- 
fallibly guided,  as  to  matter  and  manner,  by  the 
Holy  Ghost.  Translations  may  be  imperfect;  but 
the  genuine  text  of  the  Old  Testament  in  Hebrew, 
and  the  New  Testament  in  Greek,  is  infallible. 
The  Holy  Ghost,  speaking  in  tiie  Scriptures,  is  the 
supreme  judge  in  all  matters  of  religion. 

2  Pet.  iii.  16.  In  which  are  some  things  hard  to  be  under- 
stood. Chap.  i.  21.  For  the  prophecy  came  not  in  old  time 
by  the  will  of  man  ;  but  lioly  men  of  God  spake  as  they  were 
moved  by  the  Holy  Ghost.  Verse  19.  A  more  sure  word  of 
prophecy,  whereunto  ye  do  well  that  ye  take  heed.  Matth. 
V  18.  For  verily  I  say  unto  you,  till  heaven  and  earth  pass, 
one  jot  or  one  tittle  shall  in  no  wise  pass  from  the  law  till  all 
be  fulfilled.  Isa.  viii.  20.  To  the  law  and  to  the  testimony; 
if  they  speak  not  according  to  tliis  word,  it  is  because  there 
is  no  light  in  them. 

We  therefore  condemn  the  following  e?'r<9?'5,  and 
testify  against  all  who  maintain  them  : 

1.  "That  a  Divine  Revelation  is  impossible,  or 
unnecessary." 

2.  "  That  the  Old  and  New  Testaments  are  not 
the  word  of  God." 

3.  "  That  the  Old  Testament  is  not  the  word  of 
Christ,  and  of  equal  authority  with  the  New." 

4.  '*  That  there  can  be  any  errors  in  the  Bible." 

5.  "  That  any  inward  light  can  set  aside  the 
obvious  meaning  of  the  Scriptures." 

6.  "  That  ecclesiastical  authority,  the  writings, 
or  traditions  of  the  ancients,  can  be  admitted  in 
whole,  or  in  part,  as  the  supreme  judge  of  religious 
controversy." 


DECLARATION  AND  TESTIMONY.  2^3 

CHAPTER    IV. 


or  HUMAN  REASON. 


1.  The  exercise  of  Reason,  with  respect  to 
Revelation,  is  lawful  and  necessary.  God  ad- 
dresses man  in  the  Scriptures  as  a  rational  crea- 
ture: the  faculty  of  reasoning  is  the  gift  of  God; 
and  men  are  bound  to  exercise  it  in  searching  the 
Scriptures,  in  ascertaining  all  the  ideas  which  the 
word  of  God  conveys  to  man,  and  drawing  infe- 
rences for  the  direction  of  faith  and  manners  from 
Scripture  doctrines ;  and  these  inferences,  as  well 
as  the  express  words  of  Revelation,  are  of  Divine 
authority.  God  hath  spoken  nothing  the  full  force 
of  which  he  did  not  comprehend. 

1  Sara.  xii.  7.  Now,  therefore,  stand  still,  that  T  may  rea- 
son with  you  before  the  Lord.  Eccles.  vii.  25.  J  applied  mine 
heart  to  know,  and  to  search,  and  to  seek  out  wisdom  and  the 
reason  of  things.  1  Pet.  iii.  15.  And  be  ready  always  to  give 
an  answer  to  every  man  that  asketh  you  a  reason  of  the  hope 
that  is  in  you.  Acts  vi.  2.  It  is  not  reason,  that  we  should 
leave  the  word  of  God  and  serve  tables. 

2.  Human  reason  cannot  previously  determine 
what  God  should  or  should  not  reveal :  There  are 
in  the  Scriptures  doctrines  which  unassisted  rea- 
son could  never  have  discovered ;  and  yet,  when 
revealed,  are  perfectly  intelhgible  by  the  human 
mind. 

Isa.  xl.  13.  Who  hath  directed  the  Spirit  of  the  Lord,  or, 
being  his  counsellor,  hath  taught  himT  1  Cor.  i.  20.  Where 
is  the  wise]  Where  is  the  scribe'?  Where  is  the  disputer 
of  this  world?  Hath  not  God  made  foolish  the  wisdom  of 
this  world?  Psalm  cxix.  130.  The  entrance  of  thy  words 
giveth  light :  It  giveth  understanding  unto  the  simple. 


1(54  DECLARATION  AND  TESTIMONY. 

3.  There  are  taught  in  the  sacred  oracles, 
doctrines  which  human  reason  cannot  fully  com- 
prehend :  The  fact,  that  they  are  taught  in  the 
Scriptures,  is  perfectly  intelligible:  What  these 
doctrines  are,  and  that  they  are  not  inconsistent 
with  any  other  truth,  may  be  ascertained  by  rea- 
son: These  doctrines  are  to  be  received  on  the 
authority  of  God:  There  is  no  perception,  of 
which  the  mind  is  capable,  more  certain,  than  that 
God  is  incapable  of  mistake  or  falsehood. 

1  Tim.  iii.  16.  And  without  controversy  great  is  the  mys- 
tery of  godliness.  Verse  9.  Holding  the  mystery  of  the  faith 
in  a  pure  conscience.  Tit.  i.  1.  And  the  acknowledging  of 
the  truth  which  is  after  godliness.  2.  In  hope  of  eternal  life 
which  God  that  cannot  lie  promised. 

4.  The  veracity  of  God,  and  not  the  reasonable- 
ness of  any  doctrine,  is  the  ground  of  our  faith. 
It  is  the  work  of  the  gospel  to  cast  down  reason- 
ings against  the  knowledge  of  God,  and  bring 
into  captivity  every  thought  unto  the  obedience  of 
Christ. 

1  Cor.  ii.  5.  That  your  faith  should  not  stand  in  the  wis- 
dom of  men,  but  in  the  power  of  God.  2  Cor.  x.  .5.  Casting 
down  imaginations  and  every  high  thing  that  exalteth  itself 
against  the  knowledge  of  God  and  bringing  into  captivity 
every  thought  to  the  obedience  of  Christ. 

We  therefore  condemn  the  following  errors,  and 
testify  against  all  who  maintain  them  : 

1.  "  That  reason  is  the  proper  standard  of  reli- 
gious truth." 

2.  "  That  any  doctrine  contained  in  the  Scrip- 
tures is  unreasonable." 

3.  "  That  there  is  no  incomprehensible  mystery 
taught  in  the  Holy  Scriptures." 


DECLARATION  AND  TESTIMONY.  J  (35 

CHAPTER   V. 


OF   THE    FALL   OF    MAN. 


1.  Man  was  created  an  intelligent,  active  being, 
having  a  living  and  immortal  soul,  and  a  body, 
which  had  no  tendency  to  sickness  or  death:  His 
principal  glory  was  his  having  the  image  of  God 
drawn  upon  his  soul,  and  this  image  chiefly  con- 
sisted in  knowledge,  righteousness,  and  holiness. 

Gen.  ii.  7.  And  the  Lord  God  formed  man  of  the  dust  of 
the  ground,  and  breathed  into  his  nostrils  the  breath  of  life; 
and  man  became  a  living  soul.  Chap.  i.  27.  So  God  created 
man  in  his  own  image.  Eccles.  vii.  29.  God  hath  made  man 
upright. 

2.  God  created  man  male  and  female;  and  hav- 
ing purposed  that  this  first  pair,  Adam  and  Eve, 
should  have  a  numerous  offspring,  he  appointed 
Adam  the  public  head  and  representative  of  all 
mankind,  and  entered  into  a  covenant  with  him 
in  behalf  of  himself  and  all  his  posterity:  In  this 
covenant  God  promised  to  the  whole  human  fa- 
mily eternal  life  and  happiness,  (with  the  preser- 
vation of  men  in  their  natural  holiness,)  upon  con- 
dition of  Adam's  perfect  obedience  in  his  state  of 
probation,  and  threatened  eternal  misery,  (imply- 
ing the  total  depravity  of  their  nature,)  in  case  of 
disobedience;  pointing  out  to  Adam,  at  the  same 
time,  the  tree  of  knoicledge  of  good  and  evil,  as  the 
special  sign  of  his  probationary  state,  and  pro- 
hibiting him  to  eat  of  its  fruit. 

Gen.  i.  27.  Male  and  female  created  he  them.  Acts  xv.  18. 
Known  unto  God  are  all  his  works  from  the  beginning  of  the 
world.     Gen.  i.  28.  And  God  blessed  them,  and  God  said  unto 


160 


DECLARATION  AND  TESTIMONY. 


ihem,  Be  fruitful  and  multiply,  and  replenish  the  earth.  Rom. 
V.  14.  Adam — who  is  the  figure  of  him  that  is  come.  Gal.  iii. 
12.  And  the  law  is  not  of  faith.  But  the  man  thatdoeth  them 
shall  live  in  them.  Gen.  ii.  17.  In  the  day  thou  eatest  there- 
of thou  shalt  surely  die. 

3.  Adam  consented  to  the  terms  of  this  cove- 
nant; and  havini^  violated  the  condition  of  it,  by 
eating  the  forbidden  fruit,  involved  himself,  and  all 
his  posterity  descending  from  him  by  ordinary 
generation,  in  guilt  and  ruin. 

Rom.  V.  18.  By  the  offence  of  one,  judgment  came  upon  all 
men  to  condemnation.     1  Cor.  xv.  22.  In  Adam  all  die. 

4.  Mankind  are  all  now,  by  nature,  the  children 
of  wrath,  conceived  in  sin,  brought  forth  in  ini- 
quity, sunk  in  total  depravity,  become  mortal  in 
their  bodies,  subject  to  disease  and  pain,  incapable 
of  doing  any  thing  spiritually  good,  in  a  state  of 
enmity  against  God,  and  condemned  to  endless 
misery  in  the  world  to  come. 

Eph.  ii.  3.  And  were  by  nature  the  children  of  wrath.  Psa. 
li.  5.  Behold  I  was  shapen  in  iniquity;  and  in  sin  did  my  mo- 
ther concoiv^e  me.  Eph.  ii.  1.  Dead  in  trespasses  and  sins. 
Rom.  V.  17.  By  one  man's  offence  death  reigned.  Chap.  vi. 
23.  For  the  wages  of  sin  is  death.  Chap.  viii.  7.  Because 
the  carnal  mind  is  enmity  against  God;  for  it  is  not  subject 
to  the  law  of  God,  neither  indeed  can  be.  8.  So  then,  they 
that  are  in  the  flesh  cannot  please  God.  Gal.  iii.  10.  Cursed 
is  every  one  that  continueth  not  in  all  things  which  are  writ- 
ten in  the  book  of  the  law  to  do  them. 

We  therefore  condemn  the  following  errors,  and 
testify  against  all  who  maintain  them  : 

1.  "That  Adam  was  not  a  covenant  head  and 
representative  to  all  his  posterity." 

2.  ♦'  That  none  of  Adam's  posterity  is  esteemed 


DECLARATION  AND  TESTIMONY.  IQJ 

guilty,  or  condemned  on  account  of  his  first  trans- 
gression." 

3.  *'  That  fallen  man  is  not  so  depraved  but  he 
is  able  to  please  God,  and  offer  acceptable  worship 
in  his  own  natural  strength." 


CHAPTER   VI. 


OF  ELECTION. 

1.  Jehovah,  according  to  his  own  most  wise 
counsel,  and  for  his  own  glory,  hath,  from  all  eter- 
nity, unchangeably  determined  the  final  state  of 
all  his  creatures. 

Acts  XV.  18.  Known  unto  God  are  all  his  works  from  the 
beginning  of  the  world.  Prov.  xvi.  4.  The  Lord  hath  made 
all  things  for  himself. 

2.  In  order  to  make  a  glorious  display  of  his 
own  infinite  excellencies,  he  hath  eternally  elected, 
in  Christ  Jesus,  a  definite  number  of  mankind  sin- 
ners unto  everlasting  holiness  and  happiness ;  and 
in  his  sovereign  pleasure  passing  by  the  rest,  he 
hath  on  account  of  their  sins,  ordained  them  to 
everlasting  condemnation. 

Eph.  i.  4.  He  hath  chosen  us  in  him  before  the  foundation 
of  the  world.  11.  Being  predestinated  according  to  the  pur- 
pose of  him  who  worketh  all  things  after  the  counsel  of  his 
own  will.  Rom.  ix.  22,  23.  What  if  God,  willing  to  show 
his  wrath,  and  make  his  power  known,  endured  with  much 
long-suffering,  the  vessels  of  wrath  fitted  to  destruction,  and 
that  he  might  make  known  the  riches  of  his  glory  on  the  ves- 
sels of  mercy,  which  he  had  afore  prepared  unto  glory. 


IQQ  DECLARATION  AND  TESTIMONY. 

3.  God  did  perfectly  foreknow  all  the  effects 
which  all  the  second  causes  which  he  appointed 
should  produce :  But  it  is  not  on  account  of  the 
foreseen  faith,  or  goodness  of  any  man,  that  God 
predestinated  him  to  everlasting  life. 

Psalm  cxlvii.  5.  His  understanding  is  infinite.  Rom.  ix. 
11.  For  the  children  being  not  yet  born,  neither  having  done 
any  good  or  evil,  that  the  purpose  of  God  according  to  elec- 
tion might  stand,  not  of  works,  but  of  him  that  calleth.  18. 
Therefore  hath  he  mercy  on  whom  he  will  have  mercy,  and 
whom  he  will  he  hardeneth. 

4.  In  the  Decree  of  Election,  are  included  all 
the  means  necessary  to  the  salvation  of  sinners,  in 
a  manner  perfectly  consistent  with  the  attributes 
of  God,  and  the  faculties  which  he  hath  given  to 
the  human  mind. 

Eph.  i.  5.  Having  predestinated  us  unto  the  adoption  of 
children  by  Jesus  Christ  to  himself,  according  to  the  good 
pleasure  of  his  will.  Psalm  ex.  3.  Thy  people  shall  be  willing 
in  the  day  of  thy  power.  Rom.  viii.  30.  Moreover,  whom  he 
did  predestinate,  them  he  also  called;  and  whom  he  called, 
them  he  also  justified ;  and  whom  he  justified,  them  he  also 
glorified. 

We  therefore  condemn  the  following  errors,  and 
testify  against  all  who  maintain  them  : 

1.  "That  God  created  any  thing  without  de- 
termining what  should  be  its  final  end  and  condi- 
tion.'' 

2.  "  That  election  to  eternal  life  is  founded  upon 
the  foreseen  improvement  of  the  means  of  grace." 

3.  "  That  election  means  no  more,  in  Scrip- 
ture, than  the  choice  of  some  persons,  as  church 
members,  to  external  privileges." 

4.  "  That  it  is  unjust  in  God  to  choose  some 
sinners  to  salvation,  and  leave  others,  no  more 


DECLARATION  AND  TESTIMONY.  jgg 

sinful   than   they,   to    suffer    merited    condemna- 
tion." 

5.  "  That  any  of  the  elect  shall  be  eternally  lost, 
or  any  except  the  elect  finally  saved." 


CHAPTER  VII. 

OF    CHRIST    THE    MEDIATOR. 

1.  It  pleased  God,  in  his  eternal  purpose,  to 
choose,  and  ordain  the  Lord  Jesus  Christ  to  be  the 
only  mediator  between  God  and  man,  and  to  con- 
stitute him  the  public  Head  and  Representative  of 
all  the  elect. 

1  Tim.  ii.  5.  For  there  is  one  God,  and  one  Mediator,  be- 
tween God  and  man,  the  man  Christ  Jesus.  1  Pet.  i.  20. 
"Who  verily  was  foreordained  before  the  foundation  of  the 
world.  Eph.  i.  22.  And  gave  him  to  be  head  over  all  things 
to  his  Church,  which  is  his  body. 

2.  Christ  the  mediator,  is  the  second  person  in 
the  Godhead — the  true  and  eternal  God,  equal 
with  the  Father — having  the  names  and  all  the 
perfections  of  God  ascribed  to  him — the  creator, 
the  preserver,  and  governor  of  all  the  creatures 
which  exist ;  and  equally  with  the  Father  and  the 
Holy  Spirit  the  object  of  the  worship  both  of  an- 
gels and  of  men. 

1  John  V.  20.  And  we  know  that  the  Son  of  God  is  come — 
This  is  the  true  God.  Phil.  ii.  6.  Who  being  in  the  form  of 
God,  thought  it  not  robbery  to  be  equal  witli  God.  Rom.  ix. 
5.  Christ  came,  who  is  over  all,  God  blessed  for  ever.  Heb. 
i.  3.  Who  being  the  brightness  of  his  glory,  and  the  express 
image  of  his  person,  and  upholding  all  things  by  the  word  of 
15 


170 


DECLARATION  AND  TESTIMONY. 


his  power.  6.  And  ag-ain,  when  he  brinoeth  in  the  first  be- 
gotten into  the  world,  he  saith,  And  let  all  the  angehs  of  God 
worship  him.  8.  But  unto  the  Son  he  saith,  Thy  throne,  O 
God,  is  for  ever  and  ever.  Rev.  v.  11.  And  I  heard  the  voice 
of  many  ang-els  round  about  the  throne,  and  the  beasts  and  the 
elders,  12,  Saying-  with  a  loud  voice,  Worthy  is  the  Lamb 
that  was  slain  to  receive  power,  and  riches,  and  wisdom,  and 
strength,  and  honour,  and  glory,  and  blessing — 13.  And  every 
creature — heard  I  saying.  Blessing,  and  honour,  and  glory, 
and  power,  be  unto  him  that  sitteth  upon  the  throne,  and  unto 
the  Lamb  for  ever  and  ever. 

3.  Jesus  Christ  our  Lord  is  the  eternally  begot- 
ten Son  of  God :  he  is  not  called  the  Son  of  God 
on  account  of  his  ofiice  or  his  human  nature,  but 
is  naturally,  necessarily,  and  eternally  the  Son  of 
the  Father. 

Heb.  i.  5.  Thou  art  my  Son,  this  day  have  I  begotten  thee. 
Prov.  viii.  22.  The  Lord  possessed  me  in  the  beginning  of  his 
ways,  before  his  works  of  old.  23.  I  was  set  up  from  ever- 
lasting, from  the  beginning,  or  ever  the  earth  was.  30.  And 
I  was  daily  his  delight,  rejoicing  always  before  him.  John  i. 
14.  And  we  beheld  his  glory,  the  glory  as  of  the  only  begotten 
of  the  Father,  full  of  grace  and  truth.  John  iii.  16.  God  so 
loved  the  world,  that  he  gave  his  only  begotten  Son,  that  who- 
soever belie veth  in  him  should  not  perish,  but  have  everlast- 
ing life. 

4.  The  eternal  Son  of  God  did,  in  the  fullness 
of  time,  assume  into  an  inseparable  union  with  his 
Divine  Person  a  human  nature,  (soul  and  body,) 
being  conceived  by  the  power  of  the  Holy  Ghost, 
in  the  womb  of  the  Virgin  Mary,  and  born  of  her, 
yet  without  sin. 

Gal.  iv.  4.  God  sent  forth  his  Son,  made  of  a  woman.  Heb. 
ii.  17.  Wherefore  in  all  things  it  behooved  him  to  be  made 
like  unto  his  brethren.  Luke  i.  31.  Behold,  thou  shalt  con- 
ceive in  thy  womb,  and  bring  forth  a  son,  and  shalt  call  his 
name  Jesus.  32.  He  shall  be  great,  and  shall  be  called  the 
Son  of  the  Highest.     33.  And  he  shall  reign  over  the  house 


DECLARATION  AND  TESTIMONY  l<y\ 

of  Jacob  for  ever;  and  of  his  kingdom  there  shall  be  no  end. 
35.  The  Holy  Ghost  shall  come  upon  thee,  and  the  power  of 
the  highest  shall  overshadow  thee ;  therefore  also  that  holy- 
thing  that  shall  be  born  of  thee,  shall  be  called  the  Son  of 
God.  Heb.  vii.  26.  For  such  an  high  priest  became  us,  who 
is  holy,  harmless,  undefiled,  separate  from  sinners. 

5.  Jesus  Christ,  as  Mediator,  is  God-man  in  one 
person  and  two  natures,  whole,  perfect,  and  dis- 
tinct, inseparably  joined  together,  without  compo- 
sition or  confusion. 

1  Tim.  iii.  16.  God  was  manifest  in  the  flesh.  John  i.  14. 
And  the  Word  was  made  flesh  and  dwelt  among  us.  Rom. 
ix.  .5.  Of  whom,  as  concerning  the  flesh,  Christ  came,  who  is 
over  all,  God  blessed  for  ever.  Matth.  xxvi.  38.  My  soul  is 
exceeding  sorrowful  even  unto  death.  Heb.  vii.  24.  But  this 
man,  because  he  continueth  for  ever,  hath  an  unchangeable 
priesthood. 

6.  God  manifested  in  the  flesh  will  never  cease 
to  be  the  Mediator;  but  as  the  Prophet,  the  Priest, 
and  the  King,  shall  remain  through  eternity  in  full 
possession  of  the  glory  of  God,  the  head  of  his 
body,  the  Church. 

John  xvii.  5.  And  now,  O  Fatiier,  glorify  thou  me  with 
thine  own  self,  with  the  glory  which  1  had  with  thee  before 
the  world  was.  lleb.  i.  3.  Being  the  brightness  of  his  glory, 
and  the  express  image  of  his  person.  Rev.  xxi.  23.  And  the 
city  had  no  need  of  the  sun,  neither  of  the  moon,  to  shine  in 
it,  for  the  glory  of  God  did  lighten  it,  and  the  Lamb  is  the 
light  thereof  Acts  iii.  23.  A  prophet  shall  the  Lord  your 
God  raise  up  unto  you — him  shall  ye  hear.  Heb.  v.  6.  Thou 
art  a  priest  for  ever.  Rev.  xix.  16.  King  of  Kings,  and  Lord 
of  Lords. 

7.  Jesus  Christ  in  his  human  nature  was  anoint- 
ed with  the  Holy  Spirit  above  measure,  and  tho- 
roughly furnished  for  executing  the  work  of  the 
mediatorial  otfice,  which  he  voluntarily  undertook, 
having  been  appointed  thereunto  by  God. 


272  DECLARATION  AND  TESTIMONY. 

Acts  X.  38.  God  anointed  Jesus  of  Nazareth  with  the  Holy 
Ghost.  John  iii.  34.  For  God  giveth  not  the  Spirit  by  mea- 
sure unto  him.  Chap.  vi.  57.  As  the  living  Father  hath  sent 
me,  and  I  live  by  the  Father,  so  he  that  eateth  me  shall  live 
by  me. 

We  therefore  condemn  the  following  errors^  and 
testify  against  all  who  maintain  them: 

1.  "That  Jesus  Christ  is  no  more  than  a  crea- 
ture/' 

2.  "  That  the  Mediator  does  not  possess  the 
same  nature  with  God  the  Father." 

3.  "  That  the  sonship  of  Christ  is  not  necessary 
and  eternal." 

4.  "  That  the  Mediator  has  not  a  true  body  and 
a  reasonable  soul." 

5.  "  That  the  man  Christ  Jesus  could  have  been 
influenced  by  any  bias  contrary  to  holiness." 

6.  "  That  the  Divine  nature  is  not  personally- 
united  to  the  human  nature." 

7.  "That  the  human  nature  is  blended  or  min- 
gled with  the  Divinity." 

8.  "  That  the  human  soul  of  Christ  did  exist 
previously  to  the  incarnation." 

9.  "  That  Jesus  Christ  is  not  a  distinct  person 
from  the  Father  and  the  Holy  Spirit." 

10.  "That  God-man,  the  Mediator,  is  not  en- 
titled to  the  worship  of  angels  and  men," 


DE':LARATI0N  and  testimony.  Jiy3 


CHAPTER    VIII. 


OF  THE  HOLY  SPIRIT. 

1.  The  Holy  Spirit  is  a  Divine  Person,  who 
understands,  wills,  and  acts,  in  teaching,  witness- 
ing, sealing,  sanctifying,  and  comforting. 

Luke  xii.  12.  The  Holy  Ghost  shall  teach  you.  Rom.  viii. 
16.  The  Spirit  beareth  witness  with  our  spirit.  Eph.  iv.  30. 
The  Holy  Spirit  wherewith  ye  are  sealed.  2  Thess.  ii.  13. 
God  hath  chosen  you  to  salvation,  through  sanctification  of 
the  Spirit.  John  xiv.  16.  I  will  pray  the  Father,  and  he  will 
give  you  another  Comforter,  even  the  Spirit. 

2.  The  person  of  the  Holy  Spirit  is  naturally 
and  necessarily  distinct  from  the  person  of  the 
Father,  and  from  the  person  of  the  Son ;  and  it  is 
his  personal  property,  that  he  eternally  proceeds 
from  the  Father  and  the  Son,  in  a  manner  which 
is  incomprehensible  by  man. 

1  Pet.  i.  2.  Elect  according  to  the  foreknowledge  of  God 
the  Father,  through  sanctification  of  the  Spirit  unto  obe- 
dience, and  sprinkling  of  the  blood  of  Christ.  2  Cor.  xiii.  14. 
The  grace  of  the  Lord  Jesus  Christ,  the  love  of  God,  and  the 
communion  of  the  Holy  Ghost,  be  with  you  all.  Amen.  John 
XV.  26,  The  Spirit  of  truth  which  proceedeth  from  the 
Father.     Gal.  iv.  26.  The  Spirit  of  his  Son. 

3.  The  Holy  Spirit  is  equal  in  perfection  and 
glory  with  God  the  Father,  and  our  Lord  Jesus 
Christ,  and  equally  the  object  of  religious  w^or- 
ship;  the  Author  of  life,  vegetative,  animal,  and 
rational;  the  preserver  and  sanclifier. 

Psalm  cxliii.  10.  Thy  Spirit  is  good.     1  Cur.  ii.  10.  The 
Spirit  searcheth  all  things,  yea,  the  deep  things  of  God.     1 
Pet.  iv.  14.  The  Spirit  of  glory  and  of  God  resteth  upon  you. 
15* 


jry^  DECLARATION  AND  TESTIMONY. 

Matth.  xxviii.  19.  Baptizing-  them  in  the  name  of  the  Father, 
and  of  the  Son,  and  of  the  Holy  Ghost.  Gen.  i.  2.  The 
Spirit  of  God  moved  upon  the  face  of  the  waters.  Job  xxxiii. 
4.  The  Spirit  of  God  hath  made  me.  Psalm  civ.  30.  Thou 
sendest  forth  thy  Spirit,  they  are  created,  and  thou  renewest 
the  face  of  the  earth.  Job  xxxiv.  14.  If  he  gather  unto  him- 
self his  Spirit  and  liis  breath,  all  flesh  shall  perish  together. 
Rom.  XV.  16.  Being  sanctified  by  the  Holy  Ghost. 

We  therefore  condemn  the  following  errors,  and 
testify  against  all  who  maintain  ihem  : 

1.  "  That  the  Holy  Spirit  is  no  more  than  a 
Divine  attribute." 

2.  "  That  he  is  a  Creature." 

3.  "That  he  is  essentially  inferior  to  God." 


CHAPTER   IX. 


OF    THE   COVENANT   OF    GRACE. 

1.  God,  from  all  eternity,  having  foreseen  the 
fall  of  man,  by  the  breach  of  the  covenant  of 
works,  and,  having  predestinated  some  sinners  to 
everlasting  life  and  happiness,  did  enter  into  a 
Covenant  of  Grace,  to  deliver  them  from  an  estate 
of  sin  and  misery,  and  bring  them  into  a  state  of 
salvation  by  Jesus  Christ. 

1  Thess.  V.  9.  For  God  hath  not  appointed  us  to  w^rath ; 
but  to  obtain  salvation  by  our  Lord  Jesus  Christ.  Tit.  i.  2. 
In  hope  of  eternal  life,  which  God,  that  cannot  lie,  promised 
before  the  u'orld  began.  Isa.  xlii.  6.  And  will  give  thee  for 
a  covenant  of  the  people. 

2.  The  Covenant  of  Grace  is  an  agreement  be- 
tween God,  in  the  person  of  the  Father,  and  the 


DECLARATION  AND  TESTIMONY.  J 175 

Lord  Jesus  Christ  as  the  public  head  of  elect  sin- 
ners, in  which  God  engages  to  bestow  eternal  life 
and  glory  upon  all  the  elect,  on  condition  that 
Christ  shall  fulfil  all  righteousness  as  their  repre- 
sentative. 

Zech.  vi.  13.  And  the  counsel  of  peace  shall  be  between 
them  both.  John  vi.  57.  The  living  Father  hath  sent  me, 
and  I  live  by  the  Father.  1  Cor.  xv.  22.  For  as  in  Adam  all 
die,  so  in  Christ  shall  all  be  made  alive.  23.  Christ  the  first 
fruits,  afterwards  they  that  are  Christ's.  Isa.  liii.  10.  When 
thou  shalt  make  his  soul  an  offering  for  sin,  he  shall  see  his 
seed.  11.  He  shall  see  of  the  travail  of  his  soul,  and  shall  be 
satisfied. 

3.  This  is,  unto  us,  a  Covenant  of  Promise,  in 
which  God,  being  moved  thereunto,  not  by  any 
excellency  in  the  creature,  but  by  his  own  love 
and  grace,  promises  to  all  whom  Christ  represent- 
ed, all  the  good  things  of  which  they  shall  have 
need  in  the  present  and  future  states  of  existence. 

Isa.  lix.  21.  As  for  me,  this  is  my  covenant  with  them,  saith 
the  Lord,  my  Spirit  that  is  upon  thee,  and  my  words  which  I 
have  put  in  thy  mouth,  shall  not  depart  out  of  thy  mouth,  nor 
out  of  the  mouth  of  thy  seed,  nor  out  of  the  mouth  of  thy 
seed's  seed,  from  henceforth  and  for  ever.  Rom.  viii.  32. 
He  that  spared  not  his  own  Son,  but  delivered  him  up  for  us 
all,  how^  shall  he  not  with  him  also  freely  give  us  all  things'? 
2  Cor.  i.  20.  For  all  the  promises  of  God  in  him  are  yea,  and 
in  him,  amen,  unto  the  glory  of  God  by  us. 

4.  All  the  promises  of  God  to  the  elect,  are 
made  upon  condition  that  Christ  shall  fulfil  the 
law,  and  satisfy  Divine  Justice,  as  their  substitute, 
so  that  the  condition,  upon  which  the  things  pro- 
mised shall  be  conferred,  is  not  to  be  performed 
by  the  elect,  but  by  the  surety;  and  that  same 
establishment,  which  is  to  them  a  Covenant  of  free 
Grace,  is  to  him  a  Covenant  of  Redemption. 


176 


DECLARATION  AND  TESTIMONY. 


Tsa.  liii.  5.  But  he  was  wounded  for  our  transgressions,  he 
was  bruised  for  our  iniquities;  the  chastisement  of  our  peace 
was  upon  him:  and  with  his  stripes  we  are  healed.  10. 
When  thou  shalt  make  his  soul  an  offering-  for  sin,  he  shall 
see  his  seed,  he  shall  prolong  his  days ;  and  the  pleasure  of 
the  Lord  shall  prosper  in  his  hand.  Heb.  vii.  22.  Jesus  made 
a  surety  of  a  better  testament.  Chap.  ix.  15.  He  is  the  Me- 
diator of  the  new  testament,  that  by  means  of  death,  for  the 
redemption  of  the  transgressions  that  were  under  the  first  tes- 
tament, they  which  were  called  might  receive  the  promise  of 
eternal  inheritance.  Chap.  x.  5.  Sacrifice  and  offering  thou 
wouldst  not.  9.  Then  said  he,  Lo,  I  come  to  do  thy  will,  O 
God.  10.  By  the  which  will  we  are  sanctified,  through  the 
offering  of  the  body  of  Christ,  once  for  all. 

5.  Christ  Jesus  our  Lord,  having  fulfilled  the 
condition  of  the  Covenant  of  Grace,  has  pur- 
chased a  right  to  have  all  the  promises  applied  in 
their  true  spirit  and  design,  to  all  his  people,  and 
has,  consequently,  received  from  God  all  fullness, 
that  he  might  himself  dispose  of  all  the  promised 
blessings,  and  purchased  benefits,  to  his  spiritual 
seed. 

Eph.  i.  7.  In  whom  we  have  redemption  through  his  blood. 
Heb.  ii.  9.  But  we  see  Jesus,  who  was  made  a  little  lower 
than  the  angels,  for  the  suffering  of  death,  crowned  with  glory 
and  honour.  Chap.  i.  2.  Whom  he  hath  appointed  heir  of  all 
things.  Luke  xxiv.  49.  And  behold  I  send  the  promise  of 
my  Father  upon  you.  2  Cor.  i.  20.  For  all  the  promises  of 
God  in  him  are  yea,  and  in  him,  amen.  Chap.  iv.  15.  For 
all  things  are  for  your  sakes.  Col.  i.  19.  For  it  pleased  the 
Father  that  in  him  should  all  fullness  dwell.  John  i.  16.  And 
of  his  fullness  have  all  we  received,  and  grace  for  grace. 
Matth.  vi.  32.  For  your  Heavenly  Father  knoweth  that  ye 
have  need  of  all  these  things.  1  Cor.  iii.  21.  For  all  things 
are  yours:  22. — things  present,  or  things  to  come,  all  are 
yours. 

6.  Jesus  Christ,  the  Mediator  between  God  and 
man,  makes  of  the  Covenant  of  Grace  a  testamen- 
tai^y  dispensation  to  all  his  people ;  and,  as  by  his 


DECLARATION  AND  TESTIMONY.  177 

death  he  fulfilled  what  he  undertook  as  our  repre- 
sentative to  God,  so  also,  he  hath  sealed  and  rati- 
fied the  dispensation  of  God's  grace  to  man,  as  his 
own  proper  testament,  which  he  ever  lives  to  exe- 
cute and  administer. 

Luke  xxii.  29.  And  I  appoint  unto  you  a  kingdom,  as  my 
Father  hath  appointed  unto  me.  Heb.  vii.  22.  By  so  much 
was  Jesus  made  a  surety  of  a  better  testament.  Chap.  viii. 
6.  He  is  the  Mediator  of  a  better  covenant,  which  was  esta- 
blished upon  better  promises.  Chap.  ix.  16.  For  where  a 
testament  is,  there  must  also,  of  necessity,  be  the  death  of  the 
testator.  24.  For  Christ  is  not  entered  into  the  holy  places 
made  with  hands — but  into  heaven  itself,  no.v  to  appear  in 
the  presence  of  God  for  us.  Chap.  x.  16.  This  is  the  Cove- 
nant that  I  will  make  with  them — I  will  put  my  law  into  their 
hearts.  21.  And  having  an  High  Priest  over  the  house  of 
God,  22,  let  us  draw  near  with  a  true  heart. 

7.  The  Covenant  of  Grace  being  formed  with 
Christ  as  a  Federal  Head,  all  the  elect  are  in  him, 
as  iheir  representative,  a  party  with  God  in  the 
Covenant,  and  to  this  each  individual  shall  con- 
sent, when,  effectually  called  to  choose  the  Medi- 
ator as  his  Representative  in  particular;  every 
true  believer  has  to  say,  God  hath  made  with  me 
an  everlasting  Covenant,  ordered  in  all  things, 
and  sure. 

Isa.  Iv,  3.  Incline  your  ear,  and  come  unto  me ;  hear,  and 
your  soul  shall  live:  And  I  will  make  an  everlasting  Covenant 
with  you,  even  the  sure  mercies  of  David.  2  Sam.  xxiii.  5. 
He  hath  made  with  me  an  everlasting  Covenant,  ordained  in 
all  things  and  sure. 

8.  Every  blessing  which  God  promises  to  be- 
stow upon  believers,  and  every  thing  which  they 
receive,  in  time,  and  through  eternity,  comes 
through  the  channel  of  the  Covenant  of  Grace, 
and  is  purchased  for  them,  by  Christ's  obedience 


178  DECLARATION  AND  TESTIMONY. 

unto  the  death ;  nevertheless,  the  Grace  of  God, 
as  well  as  that  of  Christ,  shines  forth  in  our  salva- 
tion, inasmuch  as  the  Saviour  himself  is  the  gift  of 
God  to  man,  and  the  evidence  of  God's  infinite 
mercy,  grace,  and  love. 

1  Cor.  iii.  21.  Therefore  let  no  man  glory  in  men :  for  all 
things  are  yours.  23.  And  ye  are  Christ's,  and  Christ  is 
God's.  2  Cor.  i.  20.  For  all  the  promises  of  God  in  him  are 
yea,  and  in  him  amen.  John  iii.  16.  For  God  so  loved  the 
world,  that  he  gave  his  only  begotten  Son,  that  whosoever  be- 
lieveth  in  him,  should  not  perish,  but  have  everlasting  life. 
Rom.  v.  21.  Even  so  might  grace  reign  through  righteous- 


9.  The  goodness  of  the  elect  is  not  the  cause  of 
their  being  taken  into  this  Covenant,  neither  is 
faith,  repentance,  sincere  obedience,  or  any  other 
thing,  except  the  righteousness  of  the  surety,  the 
condition  of  it;  but  God  has  promised,  in  this 
Covenant,  to  bestow  on  all  the  elect,  faith,  repent- 
ance, and  holiness,  as  well  as  happiness;  and 
Christ,  their  glorious  head,  enables  them  to  believe, 
repent,  and  live  a  life  of  sincere  godliness. 

Tit.  iii.  5.  Not  by  works  of  righteousness  which  we  have 
done,  but  according  to  his  mercy  he  saved  us,  by  the  washing 
of  regeneration  and  renewing  of  the  Holy  Ghost;  6,  which  he 
shed  on  us  abundantly  through  Jesus  Christ  our  Saviour ;  7, 
that  being  justified  by  his  grace  we  should  be  made  heirs,  ac- 
cording to  the  hope  of  eternal  life.  Jer.  xxiii.  6.  This  is  the 
name  whereby  he  shall  be  called,  The  Lord  our  Righteous- 
ness. Phil.  i.  29.  For  unto  you  it  is  given  in  the  behalf  of 
Christ,  not  only  to  believe  on  him,  but  also  to  suffer  for  his 
sake.     Heb.  xii.  2.  Jesus  the  author  and  finisher  of  our  faith. 

We  therefore  condemn  the  following  errors,  and 
testify  against  all  who  maintain  them: 

1.  "That  Christ  is  not  the  Representative  of 
any  definite  number  of  mankind." 


DECLARATION  AND  TESTIMONY.  j^g 

2.  "  That  God  has  formed  no  Covenant  with 
Jesus  Christ  as  our  Public  Head  and  Saviour." 

3.  "That  there  are,  besides  the  Covenant  of 
works,  two  distinct  Covenants ;  one,  a  Covenant 
of  Redemption  made  with  Christ ;  and  the  other, 
a  Covenant  of  Grace  made  with  us,  distinct  from 
the  Covenant  of  Redemption." 

4.  "  That  faith  is  the  condition  of  the  Covenant 
of  Grace." 

5.  "  That  God's  gracious  promises  are  suspend- 
ed upon  conditions  to  be  performed  by  man." 

6.  *'  That  God  promises  any  favour  to  sinners, 
in  any  other  way  than  through  the  purchase  of 
Christ." 


CHAPTER    X. 
OF  Christ's  satisfaction. 

1.  In  every  display  of  his  Grace,  God  preserves 
the  lustre  of  his  holiness  and  justice:  the  harmony 
of  his  attributes  necessary  to  the  eminence  of 
his  perfection,  requires  that  a  complete  satisfac- 
tion be  made  for  all  the  sins  of  those  who  shall  be 
saved. 

Rom.  V.  21.  Grace  reigns  through  righteousness.  Psahn 
Ixxxv.  10.  Mercy  and  truth  are  met  together ;  righteousness 
and  peace  have  kissed  each  other.  Heb.  ix.  22.  And  with- 
out shedding  of  blood  is  no  remission. 

2.  The  Lord  Jesus  Christ,  as  the  public  head  of 
his  elect,  assumed  a  human  nature,  perfectly  holy, 
in  which  he,  in  the  room  of  his  people,  fulfilled  the 


JgQ  DECLARATION  AND  TESTIMONY. 

law,  and  suflered  its  penalty;  making  a  perfect 
atonement  for  all  their  sins,  by  offering  himself  as 
a  sacrifice  unto  God. 

Ileb.  X.  5.  Wherefore  when  he  cometh  into  the  world,  he 
Faith,  Sacrifice  and  offering  thou  wouldst  not,  but  a  body  hast 
thou  prepared  me.  9.  Lo,  I  come  to  do  thy  will,  O  God. 
14.  For  by  one  offering  he  hath  perfected  for  ever  them  that 
are  sanctified.  Chap.  vii.  26.  For  such  an  High  Priest  be- 
came us,  who  is  holy,  harmless,  undefilcd,  separate  from  sin- 
ners. 

-  3.  Christ  did  not  in  any  sense  suffer  for  the  sins 
of  all  mankind,  nor  did  he  lay  down  his  life  to 
make  an  atonement  for  an  indefinite  number  of 
sinners:  there  is  indeed  an  infinite  sufficiency  in 
his  sacrifice  to  save  the  whole  world,  had  it  been 
designed  to  produce  that  effect;  but  in  the  pur- 
pose of  God  and  in  the  undertaking  of  Christ,  it 
was  not  conlemplated  that  he  should  make  atone- 
ment for  any  except  those  who  were  elected  in 
him  to  everlasting  life ;  these  only  he  represented, 
and  these  only  shall  be  saved  through  his  redemp- 
tion. 

John  X.  14.  I  am  the  good  Shepherd,  and  know  my  sheep 
— 15.  And  I  lay  down  my  life  for  the  sheep.  26.  But  ye  be- 
lieve not,  because  ye  are  not  of  my  sheep.  27.  My  sheep 
hear  my  voice  and  1  know  them.  28.  And  I  give  unto  them 
eternal  life;  and  they  shall  never  perish,  neither  shall  any 
pluck  them  out  of  my  hand.  29.  My  Father  which  gave 
them  me  is  greater  than  all,  and  none  is  able  to  pluck  them 
out  of  my  Father's  hand.  30.  I  and  my  Father  are  one. 
Isa.  xlii.  2.  The  Lord  is  well  pleased  for  his  righteousness 
sake;  he  will  magnify  the  law  and  make  it  honourable.  Rom. 
iii.  25.  Whom  God  hath  set  forth  to  be  a  propitiation.  Acts 
XX.  28.  The  church  of  God,  which  he  hath  purchased  with 
his  own  blood.  John  xvii.  9.  I  pray  not  for  the  world,  but  for 
them  which  thou  hast  given  me;  for  they  are  thine.  10.  And 
all  thine  are  mine,  and  mine  are  thine.  Rev.  v.  9.  And  they 
sung  a  new  song,  saying,  Thou  wast  slain  and  hast  redeemed 


DECLARATION  AND  TESTIMONY. 


181 


us  to  God  by  thy  blood,  out  of  every  kindred,  and  tongue,  and 
people,  and  nation. 

4.  The  reprobate  world,  by  means  of  iheir  con- 
nection with  God's  elect,  who  live  among  them,  or 
may  descend  from  them,  are  partakers  of  some 
benefits  which  flow  from  Christ's  death;  the  Gos- 
pel Revelation  meliorates  the  state  of  society; 
Divine  Judgments  are  sometimes  averted  for  the 
sake  of  the  saints;  the  peace  and  prosperity  of  na- 
tions are  furthered  by  the  providence  of  God  over 
his  people;  benevolence  and  temperance  are  pro- 
moted by  ecclesiastical  discipline ;  the  world  is 
continued  under  its  present  economy  until  all  the 
elect  are  brought  to  salvation ;  these,  and  similar 
benefits,  of  which  the  ungodly  partake,  are  neces- 
sary consequences  of  Christ's  purchase  and  care 
of  his  Church,  foreseen  by  God,  in  forming  the 
system  of  grace,  having  been  predestinated  from 
eternity. 

Isa.  xlv.  1.  Thus  sailh  the  Lord  to  his  anointed,  to  Cyrus, 
whose  right  hand  I  have  holden  to  subdue  nations  before  thee, 

2.  I  will  go  before  thee,  and  make  the  crooked  places  straight. 

3.  And  I  will  give  thee  the  treasures  of  darkness,  and  hidden 
riches.  4.  For  Jacob  my  servant's  sake,  and  Israel  mine 
elect.  Matth.  v.  13.  Ye  are  the  salt  of  the  earth.  14.  Ye 
are  the  light  of  the  world.  Chap.  xiii.  29.  But  he  said,  Nay ; 
lest  while  ye  gather  up  the  tares,  ye  root  up  also  the  wheat 
with  them.  Isa.  Ixv.  8.  Thus  saith  the  Lord,  as  the  new 
wine  is  found  in  the  cluster,  and  one  saith.  Destroy  it  not ; 
for  a  blessing  is  in  it ;  so  will  I  do  for  my  servants'  sakes,  that 
I  may  not  destroy  them  all.  Matth.  xxiv.  22.  And  except 
those  days  should  be  shortened,  there  should  no  flesh  be  saved: 
but  for  the  elect's  sake  those  days  shall  be  shortened.  Jer. 
xxix.  7.  And  seek  the  peace  of  the  city,  whither  I  have 
caused  you  to  be  carried  away  captives,  and  pray  unto  the 
Lord  for  it:  for  in  the  peace  thereof  shall  ye  have  peace. 
Gen.  xxxix.  5.  The  Lord  blessed  the  Egyptian's  house  for 
Joseph's  sake.  Gal.  vi.  10.  As  we  have,  therefore,  opportu- 
nity, let  us  do  good  to  all  men,  especiallv  unto  them  who  are 

16 


182 


DECLARATION  AND  TESTIMONV. 


of  the  household  of  faith.  Gen.  xviii.  25.  And  the  Lord  said, 
If  I  find  in  Sodom  fifty  righteous  within  the  city,  then  I  will 
spare  all  the  place  for  their  sakes.  Psalm  Ixxv.  3.  The  earth 
and  all  the  inhabitants  thereof  are  dissolved ;  I  bear  up  the 
pillars  of  it.  Heb.  xi.  7.  By  faith,  Noah  prepared  an  ark  to 
the  saving  of  his  house.  Gen.  ix.  11.  And  I  will  establish 
my  covenant  with  you ;  neither  shall  there  any  more  be  a 
flood  to  destroy  the  earth.  Isa.  vi.  13.  As  a  teil-tree,  or  as 
an  oak,  whose  substance  is  in  them  when  they  cast  their 
leaves,  so  the  Holy  Seed  shall  be  the  substance  thereof. 

5.  Christ  has  redeemed  all  the  elect,  soul  and 
body,  from  the  curse  of  the  law,  and  has  pur- 
chased for  them  all  the  comforts  promised  in 
God's  word ;  and  every  believer  has  a  new  Cove- 
nant right  through  the  precious  blood  of  Christ,  to 
every  thing  necessary  for  body  and  soul,  in  time 
and  through  eternity. 

Eph.  i.  7.  In  whom  ye  have  redemption  through  his  blood. 
1  Cor.  vi.  19.  What !  Know  ye  not,  that  your  body  is  the 
temple  of  the  Holy  Ghost? — and  ye  are  not  your  own,  20,  for 
ye  are  bought  with  a  price :  therefore  glorify  God  in  your 
body,  and  in  your  spirit,  which  are  God's.  1  Cor.  xv.  44.  It 
is  sown  a  natural  body,  it  is  raised  a  spiritual  body.  45.  The 
last  Adam  was  made  a  quickening  spirit.  Ver.  21.  For  since 
by  man  came  death,  by  man  came  also  the  resurrection  of  the 
dead.  2  Cor.  i.  20.  For  all  the  promises  of  God  in  him  are 
yea.  1  Tim.  iv.  8.  Godliness  is  profitable  unto  all  things, 
having  promise  of  the  life  that  now  is  and  of  that  which  is  to 
come.  Matth.  vi.  11.  Give  us  this  day  our  daily  bread.  31. 
Therefore  take  no  thought,  saying.  What  shall  we  eat]  What 
shall  we  drink?  or.  Wherewithal  shall  we  be  clothed]  32, 
for  your  heavenly  Father  knoweth  that  ye  have  need  of  all 
these  things.  33.  And  all  these  things  shall  be  added  unto 
you.  Rom.  iv.  13.  For  the  promise  that  he  should  be  the 
heir  of  the  world,  was  not  to  Abraham,  or  to  his  seed,  through 
the  law,  but  through  the  righteousness  of  faith.  16.  There- 
fore it  is  of  faith,  that  it  might  be  by  grace;  to  the  end  the 
promise  might  be  sure  to  all  the  seed — which  is  of  the  faith 
of  Abraham,  who  is  the  father  of  us  all.  1  Cor.  iii.  22.  Whe- 
ther Paul,  or  Apollos,  or  Cephas,  or  the  world,  or  life,  or 
death,  or  things  present,  or  things  to  come;  all  are  yours. 


DECLARATION  AND  TESTIMONY.  |Q3 

Acts  ii.  46.  Did  eat  their  meat  with  gladness  and  singleness 
of  heart.  1  Tim.  iv.  3.  Meats  which  God  hath  created  to  be 
received  with  thanksgiving  of  them  which  believe  and  know 
the  truth.  4.  For  every  creature  of  God  is  good — if  it  be  re- 
ceived with  thanksgiving:  5,  for  it  is  sanctified  by  the  word 
of  God  and  prayer.  Deut.  xxviii.  5.  Blessed  shall  be  thy 
basket  and  thy  store.  1  Cor.  x.  31.  Whether,  therefore,  ye 
eat  or  drink,  or  whatsoever  ye  do,  do  all  to  the  glory  of  God. 
Heb.  xi.  6.  But  without  faith  it  is  impossible  to  please  him. 

We  therefore  condemn  the  following  errorSy  and 
testify  against  all  who  maintain  them: 

1.  "That  God  saves  sinners  without  any  atone- 
ment." 

2.  "  That  Immanuel  died  merely  as  a  martyr." 

3.  "  That  Christ  died  equally  for  all  mankind." 

4.  "  That  Christ  died  for  no  person  in  particu- 
lar, but  that  the  atonement  is  indefinite." 

5.  "  That  the  sacrifice  of  Christ  is  not  a  perfect 
and  complete  satisfaction  to  Divine  Justice,  and 
fully  adequate  to  our  eternal  redemption." 

6.  "  That  Jesus  Christ  did  not  purchase  tempo- 
ral benefits  for  believers." 

7.  "  That  Christ  purchased  any  benefit  for  the 
reprobate," 


Ig4  DECLARATION  AND  TESTIMONY. 


CHAPTER    XI. 


OF  THE  GOSPEL  OFFER. 

1.  The  Gospel  is  the  Revelation,  which  God 
has  given  to  man,  of  the  plan  of  salvation  by  a  Re- 
deemer ;  this  is  glad  tidings  worthy  of  all  accepta- 
tion by  sinners. 

Acts  XV.  7.  That  the  Gentiles  by  my  mouth  should  hear  the 
word  of  the  gospel  and  believe.  1  Tim.  i.  15.  This  is  a  faith- 
ful saying,  and  worthy  of  all  acceptation,  that  Christ  Jesus 
came  into  the  world  to  save  sinners. 

2.  Preaching  the  Gospel  consists  in  the  offer  of 
salvation  through  Christ  to  sinners,  accompanied 
with  such  an  explanation  of  the  various  parts  of 
God's  word  as  may  tend  to  persuade  men  to  re- 
ceive Christ  as  a  Saviour,  and  to  live  and  walk  in 
him. 

2  Cor.  V.  20.  Now  then  we  are  ambassadors  for  Christ,  as 
though  God  did  beseech  you  ;  we  pray  you  in  Christ's  stead  be 
ye  reconciled  to  God.  Matth.  xxviii.  20.  Teaching  them  to 
observe  all  things  whatsoever  I  have  commanded  you.  Isa. 
Iv.  1.  Ho  every  one  that  thirsteth,  come  ye  to  the  waters.  2. 
Wherefore  do  ye  spend  money  for  that  which  is  not  bread, 
and  your  labour  for  that  which  satisfieth  not]  3.  Incline 
your  ear,  and  come  unto  me ;  hear,  and  your  soul  shall  live. 

3.  The  Gospel  offer  is  not  a  declaration  to  any 
individual  sinner,  that  his  particular  name  is  in  the 
book  of  life ;  it  is  not  immediately  founded  upon 
the  decree  of  election,  but  upon  the  commandment 
of  God,  authorizing  the  minister  of  the  Gospel  to 
offer  Christ  and  all  his  benefits  to  sinners,  as  such, 
however  aggravated  their  crimes  may  have  been. 


DECLARATION  AND  TESTIMONY. 


185 


accompanied  with  information  that  every  one  who 
accepts  the  ofier  sliall  be  saved. 

Deat.  xxix.  29.  The  secret  things  belong-  unto  the  Lord 
our  God;  but  those  things  which  are  revealed  belong  unto  us; 
Mark  xvi.  15.  Go  ye  into  all  the  world,  and  preach  the  gos- 
pel to  every  creature.  Acts  ii.  22.  Ye  men  of  Israel,  hear 
these  words;  Jesus  of  Nazareth— 23,  him  ye  have  taken,  and 
by  wicked  hands  have  crucified  and  slain.  38.  Repent  and 
be  baptized  every  one  of  yon  in  the  name  of  Jesus  Christ,  for 
the  remission  of  sins ;  39.  For  the  promise  is  unto  you  and  to 
your  children.  40.  Save  yourselves  from  this  untoward  ge- 
neration, Mark  xvi.  16.  He  that  believeth  and  is  baptized 
shall  be  saved. 

4.  Preaching  the  Gospel  does  not  consist  in  pro- 
mising salvation  to  all  who  hear  it,  or  in  affirming 
that  Christ  has  redeemed  each  of  them ;  but  in  a 
free  and  full  offer  of  a  Saviour  to  every  individual, 
declaring  that  he  who  believeth  shall  be  saved, 
and  he  who  believeth  not  shall  be  damned:  there 
is  no  inconsistency  between  the  doctrine  of  parti- 
cular redemption  and  unlimited  Gospel  offer. 

John  X.  15.  I  lay  down  my  life  for  the  sheep.  26.  But  ye 
believe  not  because  ye  are  not  of  my  sheep.  37.  If  I  do  not 
the  works  of  my  Father,  believe  me  not;  38.  But  if  I  do, 
though  ye  believe  not  me,  believe  the  works,  that  ye  may 
know  and  believe,  that  the  Father  is  in  me  and  I  in  him. 
Matth.  xxii.  4.  All  things  are  ready,  come  unto  the  marriage. 
12.  How  camest  thou  in  hither,  not  having  a  wedding  gar- 
ment] 14.  For  many  are  called,  but  few  are  chosen.  John 
iii.  36.  He  that  believeth  on  tiie  Son  hath  everlasting  life: 
and  he  that  believeth  not  the  Son  shall  not  see  life ;  but  the 
wrath  of  God  abideih  on  him.  Rev.  xiv.  4.  These  were  re- 
deemed from  among  men.  Mark  xvi.  15.  Preach  the  gospel 
to  every  creature. 

5.  Every  assertion  contained  in  the  Gospel  is 
true,  independently  of  man's  works  or  faith,  and 
every  promise  of  the  Gospel  shall  be  fulfilled,  be- 

16* 


186 


DECLARATION  AND  TESTLMONY. 


cause  God  is  true:  the  fulfilment  of  the  promise 
depends  on  Christ's  righteousness  as  the  only  con- 
dition, and  all  the  blessings  promised  shall  be  dis- 
tributed precisely  in  the  order  and  connection  in 
which  the  promises  are  made,  to  all  for  whom 
Christ  suflfered,  and  upon  whom  he  bestows  saving 
faith. 

Psalm  xxxiii.  4.  For  the  word  of  the  Lord  is  right;  and  all 
his  works  are  done  in  truth.  Heb.  x.  23.  He  is  faithful  that 
promised.  Chap,  ix.  15.  And  for  this  cause  he  is  the  Media- 
tor of  the  new  testament,  that  by  means  of  death,  for  the  re- 
demption of  the  transgressions  that  were  under  the  first  tes- 
tament, they  which  are  called  might  receive  the  promise  of 
eternal  inheritance.  Joshua  xxi.  45.  There  failed  not  aught 
of  any  good  thing  which  the  Lord  had  spoken  unto  the  house 
of  Israel:  all  came  to  pass. 

We  therefore  condemn  the  following  errors,  and 
testify  against  all  who  maintain  them: 

1.  "  That  the  Gospel  is  a  new  and  more  easy 
law,  which,  accommodated  to  human  depravity, 
promises  salvation,  upon  condition  of  faith  and 
repentance,  as  constituting  the  proper  title  to  its 
blessings." 

2.  "  That  eternal  life  is  promised  to  any  sinner, 
without  respect  to  faith  in  Jesus  Christ." 

3.  "  That  the  Gospel  is  not  to  be  preached  to 
sinners  as  such." 

4.  "  That  the  Gospel  offer  consists  in  declaring 
to  sinners,  that  Christ  has  redeemed  each  of  them 
in  particular." 

5.  "  That  the  unlimited  offer  of  the  Gospel  is 
inconsistent  with  the  doctrine  of  particular  re- 
demption." 


DECLARATION  AND  TESTIMONY.  J §7 


CHAPTER   XII, 


OF  REGENERATION. 

1.  The  effectual  application  of  the  Holy  Spirit 
is  necessary  to  render  any  sinner  a  partaker  of  the 
spiritual  blessings  purchased  by  Christ. 

Rom,  viii.  2.  The  law  of  the  Spirit  of  life,  in  Christ  Jesus, 
hath  made  me  free  from  the  law  of  sin  and  death.  9.  Now  if 
any  man  have  not  the  Spirit  of  Christ,  he  is  none  of  his.  1 
Cor.  ii.  14.  But  the  natural  man  receiveth  not  the  things  of 
the  Spirit  of  God. 

2.  The  Holy  Spirit  applies  the  benefits  of  re- 
demption to  all  the  elect  of  God,  renewing  the  soul 
after  the  image  of  God,  enlightening  the  under- 
standing, and  directing  the  affections  of  the  heart 
to  God  in  Christ  Jesus. 

1  Cor.  ii.  10.  But  God  hath  revealed  them  unto  us  by  his 
Spirit.  John  xiv.  26.  The  Holy  Ghost  whom  the  Father  will 
send  in  my  name,  he  shall  teach  you  all  things,  and  bring-  all 
things  to  your  remembrance.  Rom.  viii.  6.  To  be  spiritually 
minded  is  life  and  peace. 

3.  Regeneration  is  the  infusion  of  a  new  princi- 
ple of  life,  by  the  Holy  Ghost,  on  account  of 
Christ's  atonement,  into  an  elect  soul,  previously 
dead  in  trespasses  and  in  sins,  in  order  to  enable 
the  sinner  to  embrace  the  Gospel  offer,  and  to  be- 
come united  to  Christ  by  Faith. 

Tit.  iii.  4 — 7.  But  after  that,  the  kindness  and  love  of  God 
our  Saviour  toward  man  appeared,  not  by  works  of  righteous- 
ness which  we  have  done,  but  according  to  his  mercy  he 
saved  us,  by  the  washing  of  regeneration,  and  renewing  of 


jgg  DECLARATION  AND  TESTIMONY. 

the  Holy  Ghost,  which  he  shed  on  us  abundantly  through 
Jesus  Christ  our  Saviour;  that  being  justified  by  his  grace, 
we  should  be  made  heirs  according  to  the  hope  of  eternal  life. 

4.  The  human  soul,  although  in  its  nature  an 
active  spirit,  is  absolutely  incapable  of  contribut- 
ing to  its  own  regeneration ;  but,  in  relation  to 
this  change,  is  as  passive  as  it  was  in  its  own 
creation. 

John  iii.  3.  Except  a  man  be  born  again  he  cannot  enter 
into  the  kingdom  of  God.  Eph.  iv.  24.  The  new  man,  which 
after  God  is  created  in  righteousness  and  true  holiness.  John 
iii.  8.  So  is  every  one  that  is  born  of  the  Spirit.  Eph.  ii.  5. 
Even  when  we  were  dead  in  sins,  hath  quickened  us  together 
with  Christ.  9.  Not  of  works,  lest  any  man  should  boast. 
10.  For  we  are  his  workmanship,  created  in  Christ  Jesus. 

5.  No  previous  discipline,  of  any  kind  what- 
ever, can  so  prepare  the  sinful  soul  as  to  give  unto 
it  any  bias  toward  holiness ;  regeneration  is  super- 
natural and  instantaneous. 

James  i.  18.  Of  his  own  will  begat  he  ns.  Pro  v.  xvi.  1. 
The  preparations  of  the  heart  in  man — are  from  the  Lord. 
John  i.  13.  Which  were  born  not  of  blood,  nor  of  the  will  of 
the  flesh,  nor  of  the  will  of  man,  but  of  God. 

We  therefore  condemn  the  following  errors^  and 
testify  against  all  who  maintain  them  : 

1.  "  That  Regeneration  is  no  more  than  the  in- 
fluence of  a  rational  argument  producing  moral 
suasion." 

2.  *'  That  Regeneration  is  no  more  than  baptism 
by  water  rightly  administered." 

3.  **  That  any  preparatory  work  can  predispose 
the  soul  for  Regeneration." 

4.  "  That  Regeneration  is  not  a  blessing  of  the 
Covenant  of  Grace,  purchased  by  Christ." 


DECLARATION  AND  TESTIMONY. 


189 


5.  "  That  the  soul  is  active  in  its  own  Regene- 
ration." 

6.  *'  That  the  influence  of  the  Holy  Ghost  in 
Regeneration  is  dependent  upon  the  exercise  of 
man's  free  will." 


CHAPTER   XIII. 


OF  FAITH. 

1.  God  hath  purposed  that  union  with  Christ  in 
his  righteousness  should  be  established  through 
Faith:  the  Redeemer  hath  provided  by  his  death 
for  having  the  grace  of  Faith  bestowed  upon  the 
elect,  in  order  to  unite  them  to  him ;  and  the  Holy 
Spirit,  accordingly,  regenerates  each  of  Christ's 
ransomed  ones,  enabling  them  to  receive  Jesus 
Christ  by  Faith,  as  their  public  head  and  only 
Saviour. 

Rom.  iii.  25.  Whom  God  hath  set  forth  to  be  a  propitiation 
through  faith  in  his  blood.  26.  That  he  might  be  just,  and 
the  justifier  of  him  which  believeth.  Phil.  i.  29.  Unto  you 
it  is  given  in  the  behalf  of  Christ — to  believe  on  him.  Acts 
xiii.  48.  And  as  many  as  were  ordained  to  eternal  life  be- 
lieved. 2  Cor.  ii.  13.  Having  the  same  spirit  of  faith — we 
also  believe. 

2.  Faith  is  the  first  and  immediate  act  of  the 
regenerate  soul,  under  the  powerful  influence  of 
the  Holy  Ghost,  embracing  Christ  as  ofl^ered  by 
God  in  the  Gospel  to  sinners. 


190  DECLARATION  AND  TESTIMONY. 

John  i.  12.  But  as  many  as  received  him — even  to  them 
that  believe  on  his  name.  13.  Which  were  born — of  God. 
Eph.  ii.  .5.  When  we  were  dead  in  sins,  hath  quickened  us 
tog-ether  with  Christ.  8.  For  by  grace  ye  are  saved  through 
faith.  1  Cor.  xii.  13.  For  by  one  Spirit  are  we  all  baptized 
unto  one  body.  Gal.  iii.  26.  For  ye  are  all  the  children  of 
God  by  faith  in  Christ  Jesus.  1  John  iii.  23.  And  this  is  his 
commandment,  that  we  should  believe  on  the  name  of  his  son 
Jesus  Christ.  Zech.  xii.  10.  And  1  will  pour  upon  the  house 
of  David — the  Spirit  of  grace — and  they  shall  look  upon  me 
whom  they  have  pierced,  and  mourn. 

3.  The  infinite  sufficiency  of  Christ  to  save,  the 
freeness  of  the  Gospel  ofler,  the  unlimited  extent 
of  the  invitaiion  to  come  to  him  for  salvation,  the 
authority  of  God  commanding  all  to  receive  him, 
and  the  infallible  promise  of  salvation  to  as  many 
as  do  receive  him,  constitute  the  proper  ground  of 
Faith. 

Heb.  vii.  2.5.  Wherefore  he  is  able  also  to  save  them  to  the 
uttermost,  that  come  unto  God  by  him.  Isa.  Iv.  1.  Come  ye, 
buy  and  eat — without  money  and  without  price.  7.  Let 
the  wicked  forsake  his  way,  and  the  unrighteous  man  his 
thoughts;  and  let  him  return  unto  the  Lord  and  he  will  have 
mercy  upon  him.  Rev.  xxii.  17.  And  whosoever  will,  let 
him  take  the  water  of  life  freely.  1  John  iii.  23.  This  is  his 
commandment,  that  we  should  "believe.  Chap.  v.  13.  These 
things  have  I  written  unto  you  that  believe,  that  ye  might 
know  that  ye  have  eternal  life. 

4.  The  proposition  to  which  God  demands  the 
sinner's  assent  is  true,  independently  of  man's 
belief;  it  is  not  that  he  shall  have  eternal  life  in 
Christ,  but  that  Christ  and  salvation  are  freely 
offered  to  him ;  true  faith,  however,  although  it 
implies  necessarily  an  assent  to  this  proposition, 
chiefly  consists  in  embracing  the  Gospel  offer,  and 
thus  appropriating  the  salvation  which  it  contains. 


DECLARATION  AND  TESTIMONY.  JQ^ 

John  viii.  26.  He  that  sent  me  is  true ;  and  I  speak  to  the 
world  those  things  which  I  have  heard  of  him.  46.  And  if  I 
say  the  truth,  why  do  ye  not  believe  mel  Chap.  vi.  64.  But 
there  are  some  of  you  that  believe  not.  For  Jesus  knew  from 
the  beginning  who  they  were  that  believed  not.  Chap.  vii. 
37,  38.  Jesus  stood  and  cried,  saying,  If  any  man  thirst,  let 
him  come  unto  me  and  drink.  He  that  believeth  on  me,  as 
the  scripture  hath  said,  out  of  his  belly  shall  flow  rivers  of 
living  water.  Chap.  vi.  69.  And  we  believe  and  are  sure 
that  thou  art  that  Christ,  the  Son  of  the  living  God.  Rom.  x. 
10.  With  the  heart  man  believeth  unto  righteousness.  John 
vi.  53.  Verily,  verily,  I  say  unto  you,  except  ye  eat  the  flesh 
of  the  Son  of  man  and  drink  his  blood,  ye  have  no  life  in  you. 

5.  Every  true  believer  shall  most  certainly  be 
saved,  but  an  assurance  thai  he  is  in  a  state  of 
grace  and  shall  be  saved,  is  not  inseparably  con- 
nected with  true  faith  in  every  believer's  heart ; 
nevertheless,  every  Christian  may,  in  the  proper 
use  of  means,  attain  to  it,  and  it  is  his  duty  to 
give  all  diligence  to  make  his  calling  and  election 
sure. 

Rom.  viii.  1.  There  is,  therefore,  now  no  condemnation  to 
them  which  are  in  Christ  Jesus.  Psalm  Ixxvi.  6 — 10.  I  com- 
mune with  mine  own  heart.  Will  the  Lord  cast  off  for  ever? 
Doth  his  promise  fail  for  ever  more  ?  Hath  he  in  anger  shut 
up  his  tender  mercies'?  And  I  said,  This  is  my  infirmity.  2 
Pet.  i.  10.  Wherefore,  the  rather,  brethren,  give  diligence  to 
make  your  calling  and  election  sure. 

G.  It  is  dangerous  for  sinners  to  persuade  them- 
selves that  they  are  interested  savingly  in  the  pro- 
mises of  the  Gospel,  without  solid  ground  for  their 
assurance;  no  man  may  conclude  that  he  is  in  a 
gracious  state  and  shall  be  saved,  without  a  know- 
ledge of  the  marks  of  grace  described  in  the  scrip- 
tures, a  consciousness  that  he  possesses  these 
marks,  and  an  application  of  the  appropriate  pro- 


192  DECLARATION  AND  TESTIMONY. 

mises  in  which  God  declares  that  such  persons 
shall  be  saved. 

James  ii.  20.  But  wilt  thou  know,  O  vain  man,  that  faitJi 
without  works  is  dead  ?  2  Cor.  xiii.  5.  Examine  yourselves 
whether  ye  be  in  the  faith ;  prove  your  own  selves :  Know  ye 
not  your  own  selves,  how  that  Jesus  Christ  is  in  you,  except 
ye  be  reprobates  1  1  John  iv.  13.  Hereby  know  we  that  we 
dwell  in  him,  and  he  in  us,  because  he  hath  given  us  of  his 
Spirit.  Rom.  viii.  38,  39.  For  I  am  persuaded,  that  neither 
death,  nor  life,  nor  angels,  nor  principalities,  nor  powers,  nor 
things  present,  nor  things  to  come,  nor  height,  nor  depth,  nor 
any  other  creature,  shall  be  able  to  separate  us  from  the  love 
of  God,  which  is  in  Christ  Jesus  our  Lord. 

7.  The  want  of  this  assurance  evidences  a 
criminal  neglect  of  self-examination  and  deficien- 
cy in  spirituality,  but  is  not  unbelief,  unless  it 
arises  from  doubting  God's  promise  of  perseve- 
rance in  grace :  unbelief  consists  in  rejecting  the 
testimony  and  ofTer  of  God,  not  in  doubting  of  the 
exercise  of  a  man's  own  heart:  the  testimony  of 
God  is  infallible,  but  the  testimony  of  the  soul 
respecting  its  own  state  is  often  doubtful  and  false. 

2  Cor.  xiii.  5.  Know  ye  not  your  own  selves,  how  that  Jesus 
Christ  is  in  you 'J  2  Pet.  i.  8,  9, 10.  For  if  these  things  be  in 
you  and  abound,  they  make  you  that  ye  shall  neither  be  bar- 
ren nor  unfruitful  in  the  knowledge  of  our  Lord  Jesus  Christ. 
But  he  that  lacketh  these  things  is  blind — and  hath  forgotten 
that  he  was  purged  from  his  old  sins.  Wherefore,  the  rather, 
brethren,  give  diligence  to  make  your  calling  and  election 
sure.  Isa.  1.  10.  Who  is  among  you  that  feareth  the  Lord, 
that  obeyeth  the  voice  of  his  servant,  that  walketh  in  dark- 
ness and  hath  no  light?  Let  him  trust  in  the  name  of  the 
Lord,  and  stay  upon  his  God.  Rom.  iv.  20,  21.  He  staggered 
not  at  the  promise  of  God  through  unbelief — being  fully  per- 
suaded that  what  he  had  promised  he  was  able  also  to  per- 
form. Psalm  Ixxxviii.  14.  Lord,  why  castest  thou  off  my 
soul  1  Why  hidest  thou  thy  face  from  me  1  15.  While  I  suf- 
fer thy  terrors  I  am  distracted.     16.  Thy  fierce  wrath  goeth 


DECLARATION  AND  TESTIMONY. 


193 


over  me.  Psalm  Ixxiii.  13.  Verily  I  have  cleansed  my  heart 
in  vain  and  washed  my  liands  in  innocency.  22.  So  foolish 
was  I  and  ignorant.  23.  Nevertheless,  I  am  continually  with 
thee.  25.  Whom  have  I  in  heaven  but  thee?  and  there  is 
none  upon  earth  that  I  desire  besides  thee. 

8.  The  strength  of  faith  is  ascertained  by  its 
fruits — the  love,  the  zeal,  the  holiness,  the  faithful- 
ness it  produces ;  and  not  by  the  confidence  which 
a  man  nnay  have  of  his  being  in  a  safe  state.  We 
often  perceive  those  who  are  truly  pious  and  faith- 
ful, possessed  with  doubts  and  fears  respecting 
themselves,  while  the  careless,  the  presumptive, 
and  the  enthusiastic,  appear  full  of  assurance  that 
they  are  the  favourites  of  heaven. 

Matth.  XV.  22.  And  behold  a  woman  of  Canaan — cried  unto 
him,  saying,  Have  mercy  on  me,  O  Lord,  thou  Son  of  David. 
23.  And  he  answered  her  not.  25.  Then  came  she  and  wor- 
shipped him,  saying,  Lord,  help  me.  26.  But  he  answered 
and  said,  It  is  not  meet  to  take  the  children's  bread  and  cast 
it  to  dogs.  27.  And  she  said,  Truth,  Lord  :  Yet  the  dogs  eat 
of  the  crumbs  which  fall  from  their  master's  table.  28.  Then 
answered  Jesus  and  said  unto  her,  O  woman,  great  is  thy 
faith.  Isa.  1.  11.  Behold  all  ye  that  kindle  a  fire,  that  com- 
pass yourselves  about  with  sparks;  walk  in  the  light  of  your 
fire,  and  in  the  sparks  that  ye  have  kindled;  this  shall  ye 
have  of  mine  hand,  ye  shall  lie  down  in  sorrow.  Matth.  vii. 
22.  Many  will  say  to  me  in  that  day.  Lord,  Lord,  have  we 
not  prophesied  in  thy  name  ]  23.  And  then  will  I  profess 
unto  them,  I  never  knew  you.  James  ii.  18.  vShow  me  thy 
faith  without  thy  works,  and  I  will  show  thee  my  faith  by  my 
works.  Heb.  ii.  14.  Forasmuch  then  as  the  children  are  par- 
takers of  flesh  and  blood,  he  also  himself  likewise  took  part  of 
the  same — 15.  And  deliver  them  who  through  fear  of  death 
were  all  their  lifetime  subject  to  bondage. 

We  therefore  condemn  the  following  errors,  and 
testify  against  all  who  maintain  them : 

1.  "That  an  unregcnerate  man  can  believe  to 
the  savins?  of  his  soul." 
17 


194  DECLARATION  AND  TESTIMONY. 

2.  "That  any  unbeliever  shall  be  saved." 

3.  "  That  Faith  is  no  more  than  a  rational  con- 
viction of  the  authenticity  of  the  sacred  scrip- 
tures." 

4.  "  That  Faith  is  no  more  than  the  assent  of 
the  human  mind  to  the  truth  of  the  speculative 
doctrines  of  the  scriptures." 

5.  "  That  Faith  consists  in  a  man's  persuading 
himself  that  he  has  been  elected  to  everlasting 
life." 

6.  *' That  Faith  consists  in  a  man's  persuading 
himself  that  he  has  been  redeemed  by  the  death  of 
Christ." 

7.  "  That  the  appropriation  of  Christ,  as  he  is 
offered  in  the  gospel,  is  not  essential  to  Faith." 

8.  "  That  a  full  assurance  of  salvation  is  inse- 
parably connected  with  saving  faith,  so  that  a  be- 
liever cannot  be  without  it." 

9.  "  That  fear  respecting  the  piety  of  a  man's 
own  heart  is  the  sin  of  unbelief,  or  the  same 
with  rejecting  the  testimony  of  God  concerning 
his  Son." 


DECLARATION  AND  TESTIMONY.  J  95 


CHAPTER  XIV. 

OF  JUSTIFICATION. 

1.  God  did  from  eternity  decree  to  justify  the 
elect  in  Christ ;  and  Christ  did  in  the  fullness  of 
time  die  for  their  sins,  and  rise  again  for  their  jus- 
tification; nevertheless,  they  are  not  justified  until 
they  are  united  to  Christ  by  faith. 

Rom.  viii.  30.  Moreover,  whom  he  did  predestinate,  them 
he  also  called ;  and  whom  he  called,  them  he  also  justified. 
Chap.  iv.  25.  Who  was  delivered  for  our  offences,  and  raised 
again  for  our  justification.  Chap.  iii.  26.  That  he  might  be 
just  and  the  justifier  of  him  which  believeth  in  Jesus.  28. 
Therefore  we  conclude  that  a  man  is  justified  by  faith. 

2.  Every  one  of  God's  elect,  is,  in  the  time  ap- 
pointed in  the  council  of  peace,  apprehended  of 
Christ  by  his  Spirit,  as  one  of  his  redeemed  chil- 
dren ;  is  regenerated,  and  thereby  enabled  to  em- 
brace the  Saviour ;  and  thus  through  faith  becomes 
one  with  Christ  in  the  covenant  of  grace,  and  ac- 
knowledging Jesus  as  his  head  and  representative, 
is  justified  from  all  his  sins. 

John  vi.  37.  All  that  the  Father  giveth  me  shall  come  unto 
me ;  and  him  that  cometh  to  me,  I  will  in  no  wise  cast  out. 
Phil.  iii.  9.  The  righteousness  which  is  of  God  by  faith.  12. 
That  for  wliich  also  I  am  apprehended  of  Christ  Jesus.  John 
i.  12.  Them  that  believe  in  his  name.  13.  Which  were  born, 
not  of  blood,  nor  of  the  will  of  the  flesh,  nor  of  the  will  of 
man,  but  of  God.  Eph.  ii.  5.  Even  when  we  were  dead  in 
sins,  hath  quickened  us  together  with  Christ.  8.  By  grace 
ye  are  saved,  through  faith. 

3.  Justification  does  not  make  a  person  virtuous, 
any  more  than  condemnation  makes  a  person  cri- 


196 


DECLARATION  AND  TESTIMONY. 


minal ;  it  is  a  legal  sentence,  declaring  the  sinner 
acquitted  from  the  guilt  of  sin  :  although  the  sinner, 
personally  considered,  is  ungodly,  yet  being  united 
to  Christ,  he  has  a  perfect  righteousness  imputed 
to  him;  and  thus,  by  an  act  of  God's  free  grace, 
all  his  sins  are  pardoned,  and  he  is  received,  as 
righteous  in  Christ  the  head,  to  the  full  favour  of 
God. 

Rom.  viii.  38.  Who  shall  lay  any  thing  to  the  charge  of 
God's  elect?  It  is  God  that  justifieth.  Chap.  iv.  5.  Believeth 
on  him  that  justifieth  the  ungodly.  Chap.  iii.  22.  The  righte- 
ousness of  God  which  is  by  faith  of  Jesus  Christ,  unto  all,  and 
upon  all  that  believe.  Chap.  iv.  6.  Even  as  David  also  de- 
scribeth  the  blessedness  of  the  man  unto  whom  God  imputeth 
righteousness  without  works;  7,  saying,  Blessed  are  they 
whose  iniquities  are  forgiven,  and  whose  sins  are  covered. 

4.  No  sinner  can  be  justified  in  the  sight  of  God 
on  account  of  any  merit  in  his  faith  or  in  his  works; 
but  the  believer  having  Christ's  perfect  righteous- 
ness imputed  to  him,  is  perfectly  justified  at  once; 
this  sentence  declaring  him  righteous  in  the  surety, 
can  never  be  reversed,  all  his  future  transactions 
iiotw^ithstanding. 

Rom.  iv.  4.  Now  to  him  that  worketh  is  the  reward  not 
reckoned  of  grace  but  of  debt.  5.  But  to  him  that  worketh 
not,  but  believeth  on  him  that  justifieth  the  ungodly,  his  faith 
is  counted  for  righteousness.  6.  Unto  whom  God  imputeth 
righteousness  without  works.  8.  Blessed  is  the  man  to  whom 
the  Lord  will  not  impute  sin.  Chap.  v.  8.  While  we  were 
yet  sinners,  Christ  died  for  us.  9.  Much  more  then  being 
now  justified  by  his  blood,  we  shall  be  saved.  Chap.  viii.  1. 
There  is  therefore  now  no  condemnation  to  them  which  are 
in  Christ  Jesus. 

5.  The  Redeemer  has  purchased  a  perfect  right 
to  the  justification  of  every  individual  for  whom 
he  became  surety;  possessing  this  right,  he  unites 


DECLARATION  AND  TESTIMONY. 


197 


the  sinner  to  himself  through  faith  in  order  to  have 
him  justified;  the  elect  sinner  embracing  the  Sa- 
viour by  faith,  has  then,  and  not  till  then,  in  his 
own  possession  a  full  and  perfect  title  to  the  par- 
don of  all  his  sins,  to  be  received  into  the  favour 
of  God,  to  be  dehvered  from  the  law  as  a  cove- 
nant of  vi'orks,  and  to  be  sanctified  and  glorified. 

Rom.  iv.  25.  Who  was  delivered  for  our  offences,  and  raised 
again  for  our  justification.  Pliil.  i.  29.  For  unto  you  it  is 
given  in  the  behalf  of  Christ — to  believe  in  him.  Heb.  xii.  :'. 
Looking  unto  Jesus,  the  author  and  the  finisher  of  our  faith. 
Rom.  iv.  24.  But  for  us,  also,  to  v^^hom  it  shall  be  imputed  if 
we  believe.  John  iii.  18.  But  he  that  believeth  not  is  con- 
demned already.     36.  The  wrath  of  God  abideth  on  him. 

6.  The  union  of  a  believer  with  Christ  is  not 
merely  an  agreement  with  the  principles  of  reli- 
gion and  a  love  to  the  Saviour,  which  may  be 
termed  a  union  of  sentiment  and  affection,  but  con- 
sists principally  in  the  oneness  of  a  person  with  his 
Representative:  it  is  upon  the  principle  of  this 
representative  oneness,  that  the  believer  is  in  law 
perfectly  entitled  to  salvation. 

1  Cor.  xii.  27.  Now  ye  are  the  body  of  Christ  and  members 
in  particular.  Gal.  iii.  28.  For  ye  are  all  one  in  Christ  Jesus. 
Chap.  ii.  20.  I  am  crucified  with  Christ :  nevertheless  I  live : 
yet  not  I,  but  Christ  liveth  in  me.  Rom.  v.  18.  Therefore, 
as  by  the  offence  of  one,  judgment  came  upon  all  men  to  con- 
demnation ;  even  so  by  the  righteousness  of  one,  the  free  gift 
came  upon  all  men  unto  justification  of  life.  2  Cor.  v.  21. 
For  he  hath  made  him  to  be  sin  for  us  who  knew  no  sin;  that 
we  might  be  made  the  righteousness  of  God  in  him. 

7.  Those  who  are  justified  may  sometimes  sufl^er 
from  doubts  and  fears,  because  their  sanctification 
is  not  in  this  life  complete ;  but  they  cannot  fall  into 
condemnation;  it  would  be  an  act  of  distributive 
injustice  in  God  to  condemn  a  justified  person  to 

17* 


IQQ  DECLARATION  AND  TESTIMONY. 

eternal  misery:  and  yet,  the  grace  of  God  reigns, 
through  righteousness,  in  our  justification,  inas- 
much as  he  established  the  covenant  of  grace,  ac- 
cepted a  substitute  for  our  sins,  provided  his  own 
beloved  Son  as  that  substitute,  and  bestowed  upon 
us  the  grace  o^ faith  in  Christ  for  justification. 

Psalm  xliii.  5.  Why  art  thou  cast  down,  O  my  soul  1  And 
why  art  thou  disquieted  within  me  ?  John  v.  24.  He  that 
heareth  my  word,  and  believeth  on  him  that  sent  me,  hath 
everlasting  life,  and  shall  not  come  into  condemnation.  Rom. 
viii.  34.  Who  is  he  that  condemnethl  It  is  Christ  that  died. 
Chap.  iii.  24.  Being  justified  freely  by  his  grace  through  the 
redemption  that  is  in  Christ  Jesus.  25.  Whom  God  hath  set 
forth  to  be  a  propitiation  through  faith  in  his  blood,  to  declare 
his  righteousness  for  the  remission  of  sins.  26.  That  he 
might  be  just,  and  the  justifier  of  him  which  believeth  in 
Jesus. 

We  therefore  condemn  the  following  errors,  and 
testify  against  all  who  maintain  them : 

1.  "That  any  of  Adam's  race  is  justified  from 
eternity." 

2.  "  That  men  are  justified  before  God,  either 
in  whole,  or  in  part,  on  account  of  a  righteousness 
wrought  in  them,  or  works  done  by  them." 

3.  «'  That  a  man  may  be  justified  while  an  un- 
believer." 

4.  <*  That  faith  itself  is  the  ground  of  our  justi- 
fication." 

5.  "  That  there  is  any  inconsistency  between 
the  doctrine  of  justification  by  imputed  righteous- 
ness and  Divine  grace." 

6.  "That  justification  is  incomplete  in  the  pre- 
sent life." 

7.  "  That  it  would  be  no  act  of  distributive  in- 
justice to  punish  believers  eternally,  Christ's  atone- 
ment and  their  one  faith  notwithstanding." 


DECLARATION  AND  TESTIMONY.  299 

CHAPTER    XV. 

OF  ADOPTION. 

1.  All  those  that  are  justified,  God  is  graciously 
pleased  in  and  through  his  only  Son  Jesus  Christ, 
to  take  into  his  family,  and  bless  with  the  adoption 
of  sons ;  by  which  they  are  admitted  to  an  inti- 
macy with  God,  have  his  name  put  upon  them,  and 
receive  the  Spirit  of  adoption.  They  have  a  spe- 
cial interest  in  God  as  a  gracious  Father,  and 
enjoy  liberty  of  access  to  the  throne  of  grace 
with  boldness.  They  are  sealed  to  the  day  of  re- 
demption, and  made  partakers  of  the  various  pri- 
vileges of  God's  children  here,  and  their  inheri- 
tance hereafter. 

Gal.  iv.  4,  5,  6.  God  sent  forth  his  Son,  made  of  a  woman, 
made  under  the  law,  to  redeem  them  tiiat  were  under  the  law, 
that  we  might  receive  the  adoption  of  sons.  And  because  ye 
are  sons,  God  hath  sent  forth  the  Spirit  of  his  Son  into  your 
hearts,  crying,  Abba,  Father.  Rom.  viii.  16.  The  Spirit  it- 
self beareth  witness  with  our  spirit  that  we  are  the  children 
of  God.  Rev.  iii.  12.  I  will  write  upon  him  the  name  of  my 
God.  Exod.  xxxiii.  12.  I  know  thee  by  name,  and  thou  hast 
also  found  grace  in  my  sight.  Psalm  xci.  1.  He  thatdwelleth 
in  the  secret  place  of  the  most  High  shall  abide  under  the 
shadow  of  the  Almighty.  Eph.  iii.  12.  In  whom  we  have 
boldness  and  access  with  confidence  by  the  faith  of  him. 
Eph.  i.  13,  14.  In  whom  also  after  that  ye  believe  ye  were 
sealed  with  that  holy  spirit  of  promise,  which  is  the  earnest 
of  our  inheritance,  until  the  redemption  of  the  purchased  pos- 
session. 

2.  All  the  elect,  and  they  only,  are,  in  their  re- 
spective times  of  love,  adopted  into  the  family  of 
God.  The  adoption  of  saints  under  the  Old  Tes- 
tament dispensation,  was  as  perfect  as  that  under 


200 


DECLARATION  AND  TESTIMONY. 


the  New.  They  were,  however,  treated  as  chil- 
dren under  age.  Still  they  were  children.  Under 
the  New  Testament,  their  service  is  more  spiritual 
and  reasonable.  God  bestows  his  Spirit  more 
abundantly — gives  more  knowledge  of,  and  inti- 
macy with  himself — admits  equal  access  from 
every  part  of  the  world — allows  greater  boldness 
in  approaching  him,  and  calls  to  more  direct  and 
immediate  views  of  the  spiritual  inheritance. 

Eph.  i.  5.  Having  predestinated  us  unto  the  adoption  of 
children  by  Jesus  Christ  to  himself.  Gal.  iii.  9.  So  then  they 
which  be  of  faith  are  blessed  with  faithful  Abraham.  Heb. 
xiii.  9.  Jesus  Christ  the  same  to-day,  yesterday,  and  for  ever. 
Rom.  ix.  4.  Who  are  Israelites;  to  whom  pertaineth  the 
adoption.  Jer.  iii.  4.  Wilt  thou  not  from  this  time  cry  unto 
me,  My  Father,  thou  art  the  guide  of  my  youth.  Gal.  iv. 
1,  3.  The  heir,  as  long  as  he  is  a  child,  differeth  nothing 
from  a  servant  though  he  be  lord  of  all — Even  so  we,  when  we 
were  children  were  in  bondage  under  the  elements  of  the 
world.  2  Cor.  iii.  10.  For  even  tliat  which  was  made  glorious, 
had  no  glory  in  this  respect,  by  reason  of  the  glory  that  ex- 
celleth.  18.  But  we  all  with  open  face,  beholding  as  in  a 
glass  the  glory  of  the  Lord,  are  changed  into  the  same  image, 
from  glory  to  glory,  even  as  by  the  Spirit  of  the  Lord.  Rom. 
ix.  26.  And  it  shall  come  to  pass  that  where  it  was  said  unto 
them,  ye  are  not  my  people ;  there  they  shall  be  called  the 
children  of  the  living  God.  Psalm  Ixxii.  17.  Men  shall  be 
blessed  in  him ;  all  nations  shall  call  him  blessed. 

3.  Justification  and  Adoption,  although  insepa- 
rably connected,  are  nevertheless  distinct  from 
one  another.  They  are  both  acts  of  God's  free 
grace — They  are  both  performed  at  once,  and 
never  repeated — They  both  spring  from  the  mere 
good  pleasure  of  God,  and  they  both  give  a  right 
to  all  the  privileges  of  the  sons  of  God.  Believers 
only  are  the  subjects  of  both,  and  the  instrumen- 
tal cause  in  both  is  faith.  In  the  economy  of  sal- 
vation, while  they  both  are  the  act  of  the  Father, 


DECLARATION  AND  TESTIxMONY.  201 

Son,  and  Holy  Ghost,  yet  are  they  more  immedi- 
ately the  act  of  God  the  Father. 

Titus  iii.  7.  That  being  justified  by  his  grace  we  should  be 
made  heirs  according  to  the  hope  of  eternal  life.  1  John  iii.  1. 
Behold  what  manner  of  love  the  Father  hath  bestowed  upon 
us,  that  we  should  be  called  the  sons  of  God.  Jer.  iii.  19.  I 
said,  how  shall  I  put  thee  among  the  children "?  And  I  said, 
thou  shalt  call  me,  My  Father,  and  shalt  not  turn  away  from 
me.  Gal.  iii.  26.  Ye  are  all  the  children  of  God  by  faith  in 
Christ  Jesus.  Rom.  xi.  29.  The  gifts  and  calling  of  God  are 
without  repentance. 

4.  Justification,  however,  has  respect  to  those 
who  were  guilty,  and  in  a  state  of  condemnation, 
but  whose  sins  are  now  pardoned,  and  their  per- 
sons accounted  righteous.  Adoption  respects  those 
who  were  in  a  state  of  alienation — strangers  to 
God  and  to  the  household  of  faith — of  the  family 
of  Satan  and  heirs  of  hell:  but  who,  by  this  gra- 
cious act,  are  brought  near  unto  God — advanced 
to  the  high  honour  of  being  made  the  children  of 
God,  the  sons  and  daughters  of  the  Lord  Almighty 
— have  a  right  to  the  protection  of  his  providence 
— the  support  of  his  bounty — the  ordinances  of 
his  grace — the  enjoyment  of  his  fellowship,  and  a 
right  to  God  himself.  They  are  placed  in  his  fa- 
mily, and  made  heirs  of  all  the  promises,  and  joint- 
heirs  with  Jesus  Christ,  of  all  the  blessings  of  his 
purchased  redemption.  The  right  conferred  in 
Justification,  is  a  right  of  purchase,  sustainable  in 
law;  but  that  conferred  in  adoption,  is  a  right  of 
actual  inheritance. 

Eph.  ii.  2,  3.  Wherein  in  time  past  ye  walked  according  to 
the  course  of  this  world,  according  to  the  prince  of  the  power 
of  the  air,  the  spirit  that  now  worketh  in  the  children  of  diso- 
bedience— and  were  by  nature  the  children  of  wrath,  even  as 
others.    2  Cor.  vi.  17, 18.  Wherefore  come  ye  out  from  among 


202  DECLARATION  AND  TESTIMONY. 

them — and  I  will  receive  you  and  will  be  a  Father  unto  you, 
and  ye  shall  be  my  sons  and  daughters,  saith  the  Lord  Al- 
mighty. 1  Pet.  V.  7.  Casting  all  your  care  on  him,  for  he 
careth  for  you.  Heb.  xii.  28.  We  receiving  a  kingdom  that 
cannot  be  moved.  Rom.  viii.  17.  If  children,  then  heirs ; 
heirs  of  God  and  joint  heirs  with  Christ.  Psalm  xvi.  5.  The 
Lord  is  the  portion  of  mine  inheritance.  Eph.  i.  7.  In  whom 
we  have  redemption  through  his  blood.  Gal.  iv.  7.  If  a  son, 
then  an  heir  of  God  through  Jesus  Christ. 

We  therefore  condemn  the  following  eriors,  and 
testify  against  all  who  maintain  them  : 

L  "That  men  are  not,  by  nature,  estranged 
from  God,  and  of  the  family  of  Satan." 

2.  "  That  visible  membership  constitutes  the 
adoption  of  sons." 

3.  "  That  adoption  is  merited  by  the  creature, 
and  is  not  an  act  of  God's  free  grace." 

4.  "  That  ever  the  sonship  conferred  in  adop- 
tion, will  or  can  be  annulled  by  God." 


DECLARATION  AND  TESTIMONY.  203 


CHAPTER   XVI. 


OF  REPENTANCE. 

1.  Believers,  although  in  justification  they  are 
delivered  from  the  precept  and  penalty  of  the  law 
as  a  covenant  of  works,  are  still  indispensably 
bound  to  yield  a  perfect  obedience  to  all  God's 
commandments,  as  the  rules  of  life  and  standard 
of  holiness. 

Rom.  vi.  14.  For  ye  are  not  under  the  law,  but  under  grace. 
Chap.  vii.  6.  But  now  we  are  delivered  from  the  law,  that 
being-  dead  wherein  we  were  held,  that  we  should  serve  in 
newness  of  spirit.  Chap.  iii.  31.  Do  we  then  make  void  the 
law  through  faith  ?     God  forbid.    Yea,  we  establish  the  law. 

2.  Christians  are  not  entirely  free  from  innate 
corruption,  while  they  remain  in  this  world ;  but 
do  daily  break  the  commandments  of  God  in 
thought,  word,  and  deed. 

Psalm  li.  3.  For  I  acknowledge  my  transgressions,  and  ray 
sin  is  ever  before  me.  cxix.  96.  I  have  seen  an  end  of  all 
perfection :  but  thy  command  is  exceeding  broad.  Rom.  vii. 
23.  But  I  see  another  law  in  my  members,  warring-  against 
the  law  of  my  mind,  and  bringing  me  into  captivity  to  the 
law  of  sin  which  is  in  my  members. 

3.  Divine  Grace  influences  all  who  are  regene- 
rated and  justified  in  Christ,  to  hate  sin,  to  love  the 
law  of  God,  to  strive  against  indwelling  corruption, 
and,  pressing  after  perfect  holiness  of  heart  and  of 
life,  to  repent  of  all  their  transgressions. 

Rom.  viii.  2.  For  the  law  of  the  Spirit  of  life  in  Christ  Je- 
sus hath  made  me  free  from  the  law  of  sin  and  death.    Chap. 


204 


DECLARATION  AND  TESTIMONY. 


vii.  22.  For  I  delight  in  the  law  oF  God  after  the  inward  man. 
24.  Oh,  wretched  man  that  I  am !  who  shall  deliver  me  from 
the  body  of  this  death  1  25.  I  thank  God,  through  Jesus  Christ 
our  Lord :  So  then  with  the  mind  I  myself  serve  the  law  of 
God. 

4.  Repentance  is  a  saving  grace  wrought  by  the 
Holy  Spirit  in  all  believers:  they  are  enabled  to 
understand  and  lament  the  depravity  of  their  ov^^n 
hearts — they  nnourn  on  account  of  their  weakness 
and  sinfulness — they  love  God,  and  esteem  it  hap- 
piness to  live  righteously  and  godly:  the  exercise 
of  the  grace  of  repentance  chiefly  consists  in  turn- 
ing from  sin  unto  God  through  Jesus  Christ,  with 
that  loathing  of  sin  and  thirsting  for  holiness,  which 
God  by  his  grace  produces  in  the  souls  of  the 
saints. 

Acts  xi.  18.  Then  hath  God  also  to  the  Gentiles  granted  re- 
pentance unto  life.  Jer.  xxxi.  19.  Surely  after  that  I  was 
turned,  I  repented,  and  after  that  I  was  instructed,  I  smote  upon 
my  thigh.  Ezek.  xxxvi.  31.  Then  shall  ye  remember  your 
own  evil  ways,  and  your  doings  that  were  not  good,  and  shall 
loathe  yourselves  in  your  own  sight,  for  your  iniquities  and  for 
your  abominations.  2  Cor.  vii.  11.  For  behold  this  self  same 
thing,  that  ye  sorrowed  after  a  godly  sort,  what  carefulness 
it  wrought  in  you,  yea,  what  clearing  of  yourselves,  yea,  what 
indignation,  yea,  what  fear,  yea,  what  vehement  desire,  yea, 
what  zeal.  Jer.  xxxi.  18.  Turn  thou  me  and  I  shall  be  turn- 
ed, for  thou  art  the  Lord  my  God. 

5.  Unconverted  sinners  may,  and  often  do,  ex- 
ercise a  natural  repentance:  considering  sin  in 
general  as  the  cause  of  misery,  and  particular 
crimes  as  procuring  dishonour,  or  pain,  or  loss, 
they  are  sorry  for  sin,  as  it  is  an  obstacle  to  the 
happiness  which  they  desire;  but  they  have  no 
hatred  of  it  as  the  opposite  of  holiness,  or  as  dis- 
honouring to  God. 


DECLARATION  AND  TESTIMONY.  2Q5 

Matlh.  xxvii.  3.  Then  Jiulas,  which  had  betrayed  him,  when 
he  saw  that  he  was  condemned,  repented  himself.  2  Cor.  vii. 
10.  For  godly  sorrow  worketh  repentance  to  salvation,  not  to 
be  repented  of;  but  the  sorrow  of  the  world  worketh  death. 

6.  Evangelical  repentance  implies  union  with 
Christ  and  true  faith,  but  is  not  the  ground  of  par- 
don, although  the  exercise  of  it  precedes  the  joy 
which  intimations  of  a  gracious  pardon  communi- 
cale  to  the  soul. 

Zech.  xii.  10.  And  they  shall  look  upon  me  whom  they 
have  pierced,  and  they  shall  mourn.  Eph.  i.  7.  In  whom  we 
have  redemption  through  his  blood,  the  forgiveness  of  sins. 
Kom.  iii.  28.  'J'herefore^we  conclude  that  a  man  is  justified 
by  faith.  Luke  x.  3.  Except  ye  repent,  ye  shall  all  likewise 
perish.  Acts  iii.  19.  Repent  ye,  therefore,  and  be  converted, 
that  your  sins  may  be  blotted  out,  when  the  times  of  refresh- 
ing shall  conie  from  the  presence  of  the  Lord.  Psalm  li.  1. 
Have  mercy  upon  me,  O  God,  according  to  thy  loving  kind- 
ness. 8.  Make  me  to  hear  joy  and  gladness ;  that  the  bones 
which  thou  hast  broken  may  rejoice.  12.  Restore  unto  me 
the  joy  of  thy  salvation. 

We  therefore  condemn  the  following  errors,  and 
testify  aorainst  all  who  maintain  them  : 

1.  "That  a  believer  is  under  no  law  as  the  rule 
of  life." 

2.  "  That  a  saint  is  so  perfect  in  this  life  as  to 
have  no  sin  of  which  he  should  repent." 

3.  "  That  repentance  is  the  ground  of  pardon." 

4.  "  That  an  impenitent  man  should  believe  that 
his  sins  are  pardoned." 

5.  *'  That  an  unbeliev-er  can  exercise  evangeli- 
cal repentance." 

6.  *'  That  a  true  believer  can  be  destitute  of  the 
grace  of  repentance." 

18 


206  DECLAllATiON  AND  TESTLMONY. 

CHAPTER   XVII. 


OF  SANCTIFICATION. 

1.  The  dignity,  as  well  as  the  happiness  of  man, 
consists  in  the  C(iuable  improvement  and  perfec- 
tion of  all  his  powers  and  faculties,  and  in  contem- 
plating, loving,  serving,  and  enjoying  his  God. 

Rev.  iii.  17.  Thou  sayest,  I  am  rich,  and  increased  with 
goods,  and  have  need  of  nolhing-;  and  knowest  not  that  thou 
art  wictched,  and  miserable,  and  poor,  and  blind,  and  naked: 
18.  I  counsel  thee  to  buy  of  me  g-old  tried  in  the  fire,  that 
ihou  mayest  be  ricli ;  and  white  raiment,  that  ihou  mayest  be 
clotlied,  and  that  the  thame  of  thy  nakedness  do  not  appear. 
1  Cor.  xiii.  10.  But  when  that  which  is  perfect  is  come,  then 
that  which  is  in  part  shall  be  done  away.  Phil.  iii.  8.  And  I 
count  all  things  but  loss  for  the  excellency  of  the  knowledge 
of  Cliri.-t  Jesus  my  Lord.  12.  Not  as  though  I  had  already 
attained,  either  were  already  perftct.  14.  I  press  toward 
the  mark  for  the  prize  of  the  high  calling  of  God  in  Christ 
Jesus. 

2.  The  Holy  Spirit,  according  to  the  promise  of 
the  Father,  is  commissioned  by  Jesus  Christ,  the  ad- 
ministrator of  the  Covenant  of  Grace,  to  sanctify 
justified  sinners,  and  to  prepare  them  for  heaven. 

Luke  xxiv.  49.  Behold,  I  send  the  promise  of  my  Father 
upon  you.  John  xiv.  26.  But  the  Comforter  which  is  the 
Ijoly  Ghost,  whom  the  Father  shall  send  in  my  name,  he  shall 
teach  you  all  things.  Chap.  xv.  26.  But  when  the  Comforter 
is  come  whom  I  will  send  unto  you  from  the  Father.  Chap, 
xvi.  13.  Howbeit,  when  he,  the  Spirit  of  truth,  is  come,  he 
will  guide  you  into  all  truth.  Col.  i.  12.  Giving  thanks  unto 
the  Father,  which  hath  made  us  meet  to  become  partakers  of 
the  inheritance  of  the  saints  in  light. 

3.  Sanctification  is  a  work  of  God's  grace,  in 
which  the  elect  are,  through  the   agency  of  the 


DECLARATIOJV  AND  TESTIMONY. 


207 


Holy  Ghost  applying  the  spiritual  benefits  of 
Christ's  purchase,  renewed  in  the  whole  man  after 
the  image  of  God;  and  having  all  saving  graces 
put  into  their  hearts,  these  graces  are  exercised 
and  strengthened,  so  that  sanctified  persons  do 
more  and  more  die  unto  sin  and  live  unto  righte- 
ousness. 

1  Pet.  i.  2.  Elect  accordinsf  to  the  foreknowleclf^e  of  God 
the  Father,  through  sanctification  of  the  Spirit.  John  xvi.  15. 
All  thinn^s  that  the  Father  hath  are  mine ;  therefore,  said  T, 
that  he  shall  take  of  mine,  and  shall  show  it  unto  you.  Col. 
iii.  10.  And  have  put  on  the  new  man,  which  is  renewed  in 
knowledge,  after  the  image  of  him  that  created  him.  John  i. 
16.  And  of  his  fullness,  have  all  we  received,  and  grace  for 
grace.  Isa.  xl.  31.  But  they  that  wait  upon  the  Lord  shall 
renew  their  strength.  Gal  ii.  19,  20.  For  I  through  the  law, 
am  dead  to  the  law,  that  I  might  live  unto  God.  I  am  cruci- 
fied with  Christ :  Nevertheless,  I  live ;  yet  not  I  but  Christ 
liveth  in  me ;  and  the  life  I  now  live  in  the  flesh,  I  live  by  the 
faith  of  the  Son  of  God,  who  loved  me  and  gave  himself 
for  me.  2  Cor.  iv.  16.  For  which  cause  we  faint  not ;  but 
though  our  outward  man  perish,  yet  the  inward  man  is  re- 
newed day  by  day. 

4.  The  moral  law  is  the  declaration  of  God's 
will  to  man,  binding  him  to  perpetual  and  perfect 
conformity  thereunto,  both  in  disposition  and  beha- 
viour. Although  no  man,  since  the  fall,  can  attain 
to  justification  or  life  by  the  law,  it  is  of  use  to  all 
men,  to  inform  them  of  the  holiness  of  God,  of  their 
own  duty,  of  the  perfection  of  Christ's  obedience 
in  the  room  of  sinners;  and  it  is  the  standard  of 
sanctification. 

James  iv.  12.  There  is  one  Lawgiver  who  is  able  to  save 
and  to  destroy.  Psalm  xix.  7.  The  law  of  the  Lord  is  per- 
fect. Heb.  iv.  12.  For  the  word  of  God  is  quick  and  power- 
ful, and  sharper  than  any  two-edged  sword,  piercinsT  even  to 
the  dividing  asunder  of  soul  and  spirit,  and  of  the  joints  and 
marrow,  and  is  a  discerner  of  the  thoughts  and  intents  of  the 


208  DECLARATION  AND  TESTIMONY. 

heart.  Gal.  iii.  21.  For  if  there  had  been  a  law  g-jven  which 
could  have  given  life,  verily  righteousness  should  have  been 
by  the  law.  Rom.  viii.  3.  For  what  the  law  could  not  do,  in 
that  it  was  weak  through  the  flesh.  Chap.  vii.  10.  And  the 
commandment  which  was  ordained  to  life,  I  fonnd  to  be  unto 
death.  12.  Wherefore  the  law  is  holy,  and  the  command- 
ment holy,  and  just,  and  good.  1  Tim.  i.  8.  But  we  know 
that  the  law  is  good  if  a  man  use  it  lawfully.  1  John  v.  3. 
For  this  is  the  love  of  God,  that  we  keep  his  commandments, 
and  his  commandments  are  not  grievous.  Rom.  vii.  7.  Is 
the  law  sin  1  God  forbid.  Nay,  I  had  not  known  sin  but  by 
the  law.  22.  For  I  delight  in  the  law  of  God  alter  the  in- 
ward man. 


5.  Man,  before  the  fall,  was  upright  in  his  dis- 
position, and  able  to  keep  the  commandments;  but 
no  unregenerate  sinner  can  do  any  thing  which  is 
spiritually  good,  or  acceptable  to  God  :  Neverthe- 
less, all  men  are  under  obligation  to  yield  obedi- 
ence to  the  Divine  law  in  all  its  precepts  and  in  its 
full  extent:  neither  does  the  total  depravity  of  the 
sinner,  nor  the  complete  justification  of  the  believer, 
in  any  degree  diminish  that  obligation. 

Eccles.  vii.  29.  God  hath  made  man  upright.  Gen.  i.  27. 
So  God  created  man  in  his  own  image.  Rom.  viii.  7,  8.  Be- 
cause the  carnal  mind  is  enmity  against  God  ;  for  it  is  not  sub- 
ject to  the  law  of  God,  neither  indeed  can  be.  So  then,  they 
that  are  in  the  flesh  cannot  please  God.  Gal.  iii.  10.  For  as 
many  as  are  of  the  works  of  the  law,  are  under  the  curse ;  for 
it  is  written,  Cursed  is  every  one  that  continueth  not  in  all 
things  which  are  written  in  the  book  of  the  law  to  do  to  them. 
Rom.  iii.  31.  Do  we  then  make  void  the  law  through  faith  1 
God  forbid ;  Yea,  we  establish  the  law.  1  Cor.  ix.  21.  Being 
not  without  law  to  God,  but  under  the  law  to  Christ.  Eccles. 
xii.  13.  Let  us  hear  the  conclusion  of  the  whole  matter :  Fear 
God,  and  keep  his  commandments,  for  this  is  the  whole  duty 
of  man. 

6.  Good  works  are  performed  from  a  principle 
of  faith  and  love,  and  are  agreeable  to  the  Divine 


DECLARATION  AND  TESTIMONY.  209 

law;  ihey  are  acceptable  to  God  and  useful  to 
man ;  but  they  have  no  merit,  neither  do  they  pro- 
cure pardon  or  eternal  life;  they  are  necessary  in 
the  Christian  character  to  manifest  the  truth  of 
grace  in  the  soul,  to  strengthen  assurance,  to  edify 
fellow  Christians,  adorn  our  profession,  silence  ad- 
versaries, and  to  glorify  God  who  hath  crea'ed  us 
in  Christ  Jesus  unto  good  works. 

2  Cor.  ix.  8.  And  God  is  able  to  make  all  grace  abound  to- 
ward ycu;  that  ye  always  havinur  all  sufficiency  in  all  things, 
may  abound  to  every  good  work.  Gal.  v.  6.  Faith  which 
worketh  by  love.  Rom.  xiv.  18.  For  he  that  in  these  things 
serveth  Christ,  is  acceptable  to  God  and  approved  of  men. 
Luke  xvii.  10.  When  ye  shall  have  done  all  those  things 
which  are  commanded  you,  say,  we  are  unprofitable  servants: 
we  have  done  that  which  was  our  duty  to  do.  Rom.  iii.  27. 
Where  is  boasting  then?  It  is  excluded.  Eph.  ii.  9.  Not  of 
works  lest  any  man  should  boast.  James  ii.  20.  Faith  with- 
out works  is  dead.  2  Pet.  i.  10.  Give  diligence  to  make  your 
calling  and  election  sure;  for  if  ye  do  these  things,  ye  shall 
never  fall.  Matth.  v.  16.  Let  your  light  so  shine  before  men 
that  they  may  see  your  good  works,  and  glorify  your  Father 
which  is  in  heaven.  Tit.  ii.  10.  That  they  may  adorn  the 
doctrine  of  God  our  Saviour  in  all  things.  14.  A  peculiar 
people,  zealous  of  good  works. 

7.  Sanctification  is  inseparably  connected  with 
Justification;  but  is  distinct  from  it.  By  justifica- 
tion the  sinner  is  acquitted  from  condemnation;  by 
sanctification  he  is  rendered  holy  and  prepared  for 
the  happiness  of  heaven  :  Justification  is  complete 
at  once  and  equal  in  all  believers:  Sanctification 
is  neither  equal  in  all,  nor  perfect  in  any,  while  in 
this  life:  Nevertheless,  all  who  are  justified  shall 
be  completely  sanctified  ;  at  death,  the  soul,  sepa- 
rated from  the  body,  is  made  perfect  in  holiness. 

2  Cor.  v.  17.  Therefore  if  any  man  be  in  Christ,  he  is  a  new 
creature.    Rom.  viii.  1.  There  is,  therefore,  now  no  condemna- 

18* 


210 


DECLARATION  AND  TESTIMONY. 


tion  to  them  which  are  in  Christ  Jesus,  who  walk  not  after  the 
flesh  but  after  the  Spirit.  2  Thess.  ii.  13.  God  hath  from  the 
beginning'  chosen  you  to  salvation  through  sanctification  of 
the  Spirit.  Job  i.  8.  Hast  thou  considered  my  servant  Job, 
that  there  is  none  like  him  on  the  earth"?  Rom.  vii.  19.  For 
the  good  that  I  would,  I  do  not;  but  the  evil  which  I  would 
not,  that  I  do.  21.  When  I  would  do  good,  evil  is  present 
with  me.  Phil.  i.  6.  Being  confident  of  this  very  thing,  that 
he  which  hath  begun  a  good  work  in  you,  will  perform  it 
until  the  day  of  Jesus  Christ.  Heb.  xii.  23.  The  spirits  of 
just  men  made  perfect.  Eph.  v.  27.  A  glorious  church,  not 
having  spot  or  wrinkle  or  any  such  thing;  but  that  it  should 
be  holy  and  without  blemish. 

We  therefore  condemn  the  foHowi ng  errors,  and 
testify  against  ail  who  maintain  them  : 

1.  "That  Sanctification  is  not  necessary  to  the 
happiness  of  man." 

2.  "  That  Sanctification  is  not  a  supernatural 
work  of  God's  Holy  Spirit." 

3.  "  That  any  man  can  will  or  effect  his  own 
Sanctification  without  Divine  grace." 

4.  "That  Christians  by  their  good  works  may 
merit  or  procure  the  favour  of  God." 

5.  "  That  the  works  of  an   unregenerate   man 
can  be  acceptable  to  God." 

6.  ''  That  believers  are  not  under  obligations  to 
love  and  obey  the  law  of  God  as  the  rule  of  duty." 

7.  "That  good  works  are  unnecessary." 

8.  "  That  the  law  of  God  is  not  the  criterion  of 
sanctification." 

9.  "That  any  man  on  earth  is  completely  sanc- 
tified." 

10.  "  That  any  justified  person  shall  eventually 
fail  of  beifjg  made  perfectly  holy  and  happy." 


DECLARATION  AND  TESTIMONY.  211 


CHAPTER   XVIII. 


OF    PERSEVERANCE    IN   GRACE. 

1.  Some  who  make  a  profession  of  religion  may 
afterwards  fall  into  carelessness,  contempt,  and 
even  hatred  of  all  religion,  and  so  eternally  perish. 

1  John  ii.  19.  They  went  out  from  us,  but  they  were  not  of 
us.  Heb.  X.  38.  But  if  any  man  draw  back,  my  soul  shall 
have  no  pleasure  in  him.  39.  But  we  are  not  of  them  who 
draw  back  unto  perdition.  Matth.  xii.  45.  And  the  last  state 
of  that  man  is  worse  than  the  first. 

2.  True  Christians  may,  through  the  influence 
of  temptation,  the  prevalency  of  corruption,  and 
the  neglect  of  the  means  of  grace,  be  left  in  God's 
holy  providence  to  fall  into  grievous  sins,  and  so 
incur  the  displeasure  of  God,  be  deprived  of  some 
measure  of  their  graces  and  comforts,  scandalize 
the  church,  and  bring  temporal  judgments  upon 
themselves. 

Matth.  xxvi.  72.  And  again  he  denied  with  an  oath,  I  do 
not  know  the  man.  Mic.  vii.  9.  I  will  bear  the  indignation 
of  the  Lord,  because  I  have  sinned  against  him.  Rom.  vii. 
19.  But  the  evil  which  I  would  not,  that  I  do.  Psalm  li.  8. 
Make  me  to  hear  joy  and  gladness,  that  the  bones  which  thou 
bast  broken  may  rejoice.  2  Sam.  xii.  14.  By  this  deed  thou 
hast  given  great  occasion  to  the  enemies  of  the  Lord  to  blas- 
pheme. Psalm  Ixxxix.  32.  Then  will  I  visit  their  transgres- 
sions with  the  rod,  and  their  iniquity  with  stripes. 

3.  All  those  who  have  faith  in  Christ  shall  be 
preserved  by  God  in  a  state  of  grace:  none  who 
have  ever  received  the  special  grace  of  God  can 
ever  lose  it  totally,  or  finally  perish. 


212  DECLARATION  AND  TESTIMONY. 

1  John.  ii.  19.  For  if  they  had  heen  of  us,  they  would  no 
doubt  have  continued  with  us.  Heb.  x.  38.  The  just  shall 
live  by  faith,  39.  That  believe  to  the  savings  of  the  soul. 
Phil.  i.  6.  Being  confident  of  this  very  thing,  that  he  which 
hath  begun  a  good  work  in  you,  will  perform  it  until  the  day 
of  Christ. 


4.  The  perseverance  of  the  saints  is  not  secured 
by  their  own  industry,  vigilance  and  strength ;  but 
by  the  unchangeableness  of  God's  purpose  and  love, 
the  perfection  of  Christ's  redemption,  and  the  pre- 
valency  of  his  intercession,  the  constant  efficacy  of 
the  Holy  Ghost's  influence  upon  the  sou],  and  the 
stability  of  the  Covenant  of  Grace. 

1  Pet.  i.  .5.  Who  are  kept  by  the  power  of  God,  through 
faith  unto  salvation.  Psalm  Ixxiii.  22.  So  foolish  was  I  and 
ignorant;  I  was  as  a  beast  before  thee.  26.  My  flesh  and  my 
heart  faileth:  but  God  is  the  strength  of  my  heart  and  my  por- 
tion for  ever.  2  Tim.  ii.  19.  Nevertheless,  the  foundation  of 
God  standeth  sure,  having  this  seal,  the  Lord  knoweth  them 
that  are  his.  Jer.  xxxi.  3.  Yea,  I  liave  loved  thee  with  an 
everlasting  love.  Heb.  x.  14.  By  one  offering  he  hath  per- 
fected for  ever  them  that  are  sanctified.  Chap.  vii.  25. 
Wherefore  he  is  able  to  save  them  to  the  uttermost,  that 
come  unto  God  by  him,  seeing  he  ever  liveth  to  make  inter- 
cession for  them.  John  xiv.  16.  And  I  will  pray  the  Father, 
and  he  shall  give  you  another  Comforter,  that  he  may  abide 
with  you  for  ever.  Jer.  xxxii,  40.  And  I  will  make  an  everlast- 
ing covenant  with  them — that  they  shall  not  depart  from  me. 
2  Sam.  xxiii.  ^.  He  hath  made  with  me  an  everlasting  cove- 
nant, ordered  in  all  things  and  sure.  Rom.  viii.  38,  39.  For 
I  am  persuaded,  that  neither  death,  nor  life,  nor  angels,  nor 
principalities,  nor  powers,  nor  things  present,  nor  things  to 
come,  nor  height,  nor  depth,  nor  any  otlier  creature,  shall  be 
able  to  separate  us  from  the  love  of  God  which  is  in  Christ 
Jesus  our  Lord. 

5.  The  doctrine  of  Perseverance  excites  the 
saints  to  the  study  of  universal  obedience;  per- 
suaded that  their  labours  shall   not   be  in  vain, 


DECLARATION  AND  TESTIMONY.  213 

believers  become  steadfast,  immoveable,  always 
aboundinsr  in  the  work  of  the  Lord :  The  love  of 
Christ  constraineth  them  ;  and  the  faith  of  its  being 
unchangeable  strengthens  its  influence. 

1  Pet.  ii.  9.  But  ye  are  a  chosen  generation,  a  royal  priest- 
hood, an  holy  nation,  a  peculiar  people,  that  ye  should  show 
forth  the  praises  of  him  who  hath  called  you.  1  Cor.  xv.  58. 
Therefore,  my  beloved  brethren,  be  ye  steadfast,  unmoveable, 
always  abounding  in  the  work  of  the  Lord,  forasmuch  as  ye 
know  that  your  labour  is  not  in  vain  in  the  Lord.  Eph.  iii. 
17,  ]8.  That  ye  being  rooted  and  grounded  in  love,  may  be 
able  to  comprehend  with  all  saints,  what  is  the  breadth,  and 
length,  and  depth,  and  height — 19,  and  to  know  the  love  of 
Christ  which  passeth  knowledge,  that  ye  might  be  filled  with 
all  the  fullness  of  God. 

We  therefore  condemn  the  following  errors^  and 
testify  against  all  who  maintain  them : 

1.  "That  a  person  can,  after  conversion,  be  at 
any  time  totally  destitute  of  grace  or  piety." 

2.  "  That  a  saint  can  fall  away  from  grace,  and 
finally  perish." 

3.  "  That  if  the  saints  do  persevere,  it  is  on  ac- 
count of  their  own  resolution  and  strength." 

4.  "  That  the  doctrine  of  Perseverance  is  un- 
friendly to  holiness." 


214  DECLARATION  AND  TESTIMONY. 

CHAPTER    XIX. 

OF  THE  STATE  OF  MEN  AFTER  DEATH. 

1.  There  is  a  time  appointed  for  every  man  to 
leave  this  world  :  The  immortal  soul,  leaving  the 
body  dead  upon  the  earth,  retains  his  conscious- 
ness, and  shall  immediately  be  rewarded  accord- 
ing to  his  works :  The  spirits  of  the  just  made  per- 
fect are  received  into  Heaven,  and  the  souls  of  the 
wicked  are  cast  into  Hell. 

Job  vii.  1.  Is  there  not  an  appointed  time  to  man  upon 
earth?  Eccles.  viii.  8.  There  is  no  man  that  hath  power 
over  the  spirit  to  retain  the  spirit :  neither  hath  he  power  in 
the  day  of  death.  Chap.  xii.  7.  Then  shall  the  dust  return  to 
the  earth  as  it  was;  and  the  spirit  shall  return  unto  God  who 
gave  it.  Gen.  ii.  7.  And  the  Lord  God  formed  man  of  the 
dust  of  the  ground,  and  breathed  into  his  nostrils  the  breath 
of  life,  and  man  became  a  living  soul.  Matth.  x.  28.  And 
fear  not  them  which  kill  the  body,  but  are  not  able  to  kill  the 
soul.  2  Cor.  V.  10.  For  we  must  all  appear  before  the  judg- 
ment seat  of  Christ;  that  every  one  may  receive  the  things 
done  in  his  body  according  to  that  he  hath  done,  whether  it 
be  good  or  bad.  Luke  xxiii.  43.  And  Jesus  said  unto  him, 
Verily  I  say  unto  thee,  to-day  shalt  thou  be  with  me  in  Para- 
dise. Heb.  xii.  23.  And  to  the  spirits  of  just  men  made 
perfect.  2.  Cor.  v.  6.  Knowing  that  whilst  we  are  at  home 
in  the  body  we  are  absent  from  the  Lord.  8.  And  willing 
rather  to  be  absent  from  the  body,  and  to  be  present  with  the 
Lord.  Phil.  i.  23.  Having  a  desire  to  depart,  and  to  be  with 
Christ;  which  is  fur  better.  Matth.  x.  28.  Fear  him  which 
is  able  to  destroy  both  soul  and  body  in  hell.  Luke  xvi.  23. 
And  in  hell  he  lifted  up  his  eyes,  being  in  torments.  Acts  i.  2L 
Judas  by  transgression  fell,  that  he  might  go  to  his  own  place. 

2.  When  all  the  generations  of  men  shall  have 
finished  their  appointed  time  on  earth,  there  shall 
be  a  resurrection  of  all  the  dead,  and  the  same 
bodies  which  were  buried  being  reunited  to  their 


DECLARATION  AND  TESTIMONY.  2J[5 

respective  spirits,  these,  and  all  who  shall  then  be 
alive  on  the  earth,  must  appear  before  the  judg- 
ment seat  of  Christ. 

Acts  xxiv.  15.  There  shall  be  a  resurrection  of  the  dead, 
both  of  the  just  and  unjust.  1  Cor.  xv.  42.  So  also  is  the  re- 
surrection of  the  dead ;  it  is  sown  in  corruption,  it  is  raised  in 
incorruption.  John  v.  28,  29.  Marvel  not  at  this;  for  the 
hour  is  coming-,  in  which  all  that  are  in  the  graves  shall  hear 
his  voice,  and  shall  come  forth;  they  that  have  done  good, 
unto  the  resurrection  of  life ;  and  they  that  have  done  evil, 
unto  the  resurrection  of  damnation.  1  Thess.  iv.  17.  Then 
we  which  are  alive  and  remain,  shall  be  caught  up  together 
with  them  in  the  clouds,  to  meet  the  Lord  in  the  air.  1  Cor. 
XV.  51.  I  show  you  a  mystery;  we  shall  not  all  sleep,  but  we 
shall  all  be  changed.  52.  In  a  moment,  in  the  twinkling  of 
an  eye,  at  the  last  trump,  (for  the  trumpet  shall  sound,)  and 
the  dead  shall  be  raised  incorruptible,  and  we  shall  be  chang- 
ed. 2  Cor.  V.  10.  For  we  must  all  appear  before  the  judg- 
ment seat  of  Christ. 

3.  God-man,  the  Mediator,  shall  sit  in  judg- 
ment upon  all  mankind,  and  shall  publicly  pro- 
nounce sentence,  determining  their  final  state 
according  to  their  several  characters. 

Acts  xvii.  31.  Because  he  hath  appointed  a  day,  in  the  which 
he  will  judge  the  world  in  righteousness,  by  that  man  whom 
he  hath  ordained.  John  v.  22.  For  the  Father  judgeth  no 
man ;  but  hath  committed  all  judgment  unto  the  Son.  27. 
And  hath  given  him  authority  to  execute  judgment  also,  be- 
cause he  is  the  son  of  man.  Matth.  xxv.  34.  Then  shall  the 
King  say  unto  them  on  his  right  hand.  Come,  ye  blessed  of 
my  Father,  inherit  the  kingdom  prepared  for  you  from  the 
foundation  of  the  world.  41.  Then  shall  he  say  also  unto 
them  on  the  left  hand,  Depart  from  me,  ye  cursed,  into  ever- 
lasting fire,  prepared  for  the  devil  and  his  angels. 

4.  The  righteous  shall  be  declared  joint-heirs 
with  Christ  in  happiness  and  glory,  on  account  of 
the   merit  of  the  Redeemer,  in  whom   they  all 


21(5  DECLARATION  AND  TESTIMONY. 

trusted :  The  pious  thoughts,  words,  and  actions 
of  believers,  while  they  were  on  earth,  shall  then 
be  sustained  as  the  evidence  of  their  union  with 
Christ,  and  of  their  gracious  state ;  they  shall  ac- 
cordingly be  glorified. 

1  John  iii.  2.  Beloved,  now  are  we  the  sons  of  God ;  and  it 
doth  not  yet  appear  what  we  shall  be :  but  we  know  that  when 
he  shall  appear,  we  shall  be  like  him  ;  for  we  shall  see  him  as 
he  is.  Rom.  viii.  17.  And  if  children,  then  heirs;  heirs  of 
God  and  joint-heirs  with  Jesus  Christ — that  we  may  be  also 
g-lorified  together.  1  Pet.  i.  5.  Who  are  kept  by  the  power 
of  God,  through  faith  unto  salvation.  9.  Receiving  the  end 
of  your  faith,  even  the  salvation  of  your  souls.  22.  Seeing 
ye  have  purified  your  souls  in  obeying  the  truth  through  the 
Spirit.  Matth.  xxv.  23.  Well  done,  good  and  faithful  servant; 
thou  hast  been  faithful  over  a  few  things,  I  will  make  thee 
ruler  over  many  things :  enter  thou  into  the  joy  of  thy  Lord. 

5.  God's  elect,  being  publicly  recognized  in 
Christ,  shall  all,  as  one  in  him,  their  Divine  head, 
join  in  the  sentence  pronounced  by  the  Mediator 
upon  all  the  wicked  :  Punishment  shall  be  appor- 
tioned to  the  character  of  the  ungodly  by  the  om- 
niscient and  just  judge;  and  their  thoughts,  words, 
and  deeds,  while  they  were  on  earth,  shall  be  cer- 
tain evidence  of  their  total  depravity  and  guilt. 

John  xvii.  22.  And  the  glory  which  thou  hast  given  me,  I 
have  given  them;  that  they  may  be  one  even  as  we  are  one. 
1  Cor.  vi.  2.  Do  ye  not  know  that  the  saints  shall  judge  the 
world  ]  8.  We  shall  judge  angels.  Rev.  xx.  12.  And  I  saw 
the  dead,  small  and  great,  stand  before  God :  and  the  books 
were  opened ;  and  another  book  was  opened,  which  is  the  book 
of  life :  and  the  dead  were  judged  out  of  those  things  which 
were  written  in  the  books,  according  to  their  works.  13. 
And  they  were  judged  every  man  according  to  their  works. 
15.  And  whosoever  was  not  found  written  in  the  book  of  life, 
was  cast  into  the  lake  of  fire. 

6.  The  wicked  shall  be  banished,  together  with 
the  fallen  angels,  into  the  regions  of  never-ending 


DECLARATION  AND  TESTIMONY. 


217 


misery;  and  the  righteous  shall  accompany  Christ 
in  triumph  into  endless  happiness  and  glory. 

Matth.  XXV.  41.  Then  shall  he  say  also  unto  them  on  the 
left  hand,  Depart  from  me,  ye  cursed,  into  everlasting  fire, 
prepared  for  the  devil  and  his  angels.  46.  And  these  shall 
go  away  into  everlasting  punishment;  but  the  righteous  into 
life  eternal.  Psalm  Ixxiii.  24.  Thou  shalt  guide  me  with  thy 
counsel,  and  afterwards  receive  me  to  glory. 

We  therefore  condemn  the  following  errors^  and 
testify  against  all  who  maintain  them  : 

1.  "That  the  soul  continues  in  a  state  of  inac- 
tivity from  death  until  the  resurrection." 

2.  "  That  there  is  some  other  state,  besides  the 
states  of  misery  and  happiness,  into  which  sepa- 
rate spirits  may  enter." 

3.  "That  there  shall  be  no  resurrection  of  the 
dead." 

4.  "  That  there  shall  be  no  resurrection  of  the 
wicked,  but  of  the  saints  only." 

5.  "  That  it  is  not  the  same  body  which  died 
that  shall  arise." 

6.  "That  the  punishment  of  the  wicked  shall 
ever  come  to  an  end." 

7.  "  That  the  Mediator  is  not  the  judge  who 
shall  settle  the  unchangeable  state  of  angels  and 
men." 


19 


218  DECLARATION  AND  TESTIMONY. 


CHAPTER   XX. 


OF  CHRIST  S  HEADSHIP. 

1.  The  Mediator,  having  voluntarily  humbled 
himself  in  human  nature,  lor  our  redemption,  is 
appointed  to  the  highest  power  and  glory;  and  in 
his  exalted  state  he  rules  in  and  over  all  his  chil- 
dren, as  their  living  Head  and  Lawgiver,  and  go- 
verns all  creatures  and  all  their  actions  for  his 
own  glory  and  our  salvation,  as  Head  over  all 
things  to  the  Church,  which  is  his  body. 

Phil.  ii.  8,  9.  And  being  found  in  fashion  as  a  man,  he 
humbled  himself,  and  became  obedient  unto  death,  even 
the  death  of  the  cross:  wherefore  God,  also,  hath  highly 
exalted  him,  and  given  him  a  name  which  is  above  every 
name.  Eph.  i.  20.  When  he  raised  him  from  the  dead,  and 
set  him  at  his  own  right  hand  in  the  heavenly  places.  21. 
Far  above  all  principality,  and  power,  and  might,  and  domi- 
nion, and  every  name  that  is  named,  not  only  in  this  world, 
but  also  in  that  which  is  to  come.  22.  And  hath  put  all 
things  under  his  feet,  and  gave  him  to  be  the  head  over  all 
things  to  the  church.  Heb.  ii.  8.  Thou  hast  put  all  things  in 
subjection  under  his  feet.  For  in  that  he  put  all  in  subjection 
under  him,  he  left  nothing  that  is  not  put  under  him. 

2.  God-man  laid  the  foundation  of  the  Church's 
existence  and  salvation  in  his  own  infinite  righte- 
ousness; he  quickens  church-members  by  his  Di- 
vine Spirit;  he  lives  in  them  and  they  in  him  as 
their  life  and  strength ;  and  he  alone  has  a  right  to 
appoint  ordinances  and  officers,  and  to  establish 
laws,  as  the  king  and  head  of  his  Church. 

Jer.  xxiii.  6.  In  his  days  Judah  shall  be  saved,  and  Israel 
shall  dwell  safely;  and  this  is  his  name  whereby  he  shall  be 
called.  The  Lord  our  Righteousness.    1  Cor.  iii.  11.  For  other 


DECLARATION  AND  TESTIIMONY. 


219 


foundation  can  no  man  lay  than  that  is  laid,  which  is  Jesus 
Christ.  John  vi.  63.  It  is  the  Spirit  that  quickeneth.  Chap.  xvii. 
26.  And  I  have  declared  unto  them  thy  name,  and  will  declare 
it,  that  the  love  wherewith  thou  hast  loved  me  may  be  in  them, 
and  I  in  them.  Isa.  ix.  6,  7.  For  unto  us  a  Child  is  born,  unfo 
us  a  Son  is  given,  and  the  government  shall  be  upon  his 
shoulders — upon  the  throne  of  David,  and  upon  his  kingdom, 
to  order  it,  and  to  establish  it  with  judgment  and  with  jus- 
tice, from  henceforth,  even  for  ever. 


3.  Submission  is  due  to  the  mediatory  autho- 
rity, from  all  the  intelligent  creatures  of  God ; 
men,  not  only  as  saints  and  church-members,  but 
also  in  every  possible  relation  and  condition,  are 
under  obligation  to  subserve  his  gracious  purposes 
according  to  his  law.  The  holy  angels  minister 
under  his  directions  to  the  heirs  of  salvation. 

Phil.  ii.  10.  That  at  the  name  of  Jesus,  every  knee  should 
bow,  of  things  in  heaven,  and  things  in  earth,  and  things  un- 
der the  earth.  Psalm  ii.  10.  Be  wise,  now,  therefore,  O  ye 
Kings;  be  instructed,  ye  Judges  of  the  earth.  12.  Kiss  the 
Son,  lest  he  be  angry,  and  ye  perish.  Heb.  i.  6.  And  he 
saith,  Let  all  the  angels  of  God  worship  him.  14.  Are  they 
not  all  ministering  spirits,  sent  forth  to  minister  for  them  who 
shall  be  heirs  of  salvation. 

4.  The  administration  of  the  kingdom  of  Pro- 
vidence is  subordinate  to  the  dispensation  of  grace: 
Christ  Jesus,  as  the  head  of  the  Church,  rules  by 
his  infinite  power,  and  in  perfect  wisdom  and  jus- 
tice, over  all  the  parts  of  the  inanimate  and  irra- 
tional creation,  and  over  all  wicked  men  and  de- 
vils; making  them  and  all  their  changes,  counsels, 
and  efforts,  subservient  to  the  manifestation  of 
God's  glory  in  the  system  of  redemption. 

Rom.  viii.  28.  And  we  know  that  all  things  work  together 
for  good  to  them  that  love  God,  to  them  who  are  the  called 
according  to  his  purpose.    Eph.  i.  22.  And  hath  put  all  things 


220  DECLARATION  AND  TESTIMONY. 

under  his  feet,  and  gave  him  to  be  the  head  over  all  things  to 
the  churcli.  John  xvii.  2.  As  thou  hast  given  him  pow^er 
over  all  flesh,  that  he  should  give  eternal  life  to  as  many  as 
thou  hast  given  him.  Rev.  i.  18.  I  am  he  that  livelh,  and 
was  dead  ;  and,  behold,  I  am  alive  for  ever  more.  Amen ;  and 
have  the  keys  of  hell  and  death. 

We  therefore  condemn  the  following  errors^  and 
testify  against  all  who  maintain  them : 

1.  *'  That  the  authority  of  God-man,  as  media- 
tor, is  confined  to  his  saints,  and  does  not  extend 
to  all  the  creatures  of  God." 

2.  "  That  a  rational  creature  can,  in  any  station 
or  condition  whatever,  refuse  submission  to  Mes- 
siah, and  not  be  guilty." 

3.  "  That  there  is  any  creature  or  institution 
which  is  not  subjected  to  Christ,  for  the  good  of 
his  Church." 

4.  *'  That  any  King  or  Magistrate,  Pope  or  Coun- 
cil, has  a  right  to  dictate  any  part  of  the  doctrine 
or  the  order  of  the  Christian  Church." 

5.  "  That  Christ  is  not  the  sole  Head  and  Law- 
giver of  his  Church." 


DECLARATION  AND  TESTIMONV.  221 

CHAPTER   XXI. 


OF    THE     CHRISTIAN     CHURCH. 

1.  God,  in  order  to  display  his  own  perfections, 
in  the  redemption  of  mankind,  and  to  bring  the 
redeemed  to  glory,  hath  appointed  a  Church  in 
this  world,  comprehending  all  those  who  are  dis- 
tinguished from  the  rest  of  mankind  by  the  dispen- 
sation of  the  covenant  of  grace. 

Psalm  1.  2.  Out  of  Zion,  the  perfection  of  beauty,  God  hath 
shined.  Eph.  iv.  11,  12.  And  he  gave  some  apostles;  and 
some  prophets ;  and  some  evangelists ;  and  some  pastors  and 
teachers,  for  the  perfecting  of  the  saints.  Eph.  v.  24 — 26. 
The  church  is  subject  unto  Christ — Christ  also  loved  the 
church,  and  gave  himself  for  it;  that  he  might  sanctify  it  by 
the  word.  John  xvii.  14.  I  have  given  them  thy  word,  and 
the  world  hath  hated  them,  because  they  are  not  of  the  world. 

2.  The  Church  invisible  embraces  all  who  are 
really  interested  in  the  covenant  of  grace;  who 
have  been  elected  in  Christ  and  shall  be  saved. 
The  Church  visible,  standing  in  an  external  rela- 
tion to  Christ  in  the  visible  dispensation  of  the 
Covenant  of  Grace,  comprehends  all  adults  who 
profess  faith  in  Christ,  and  give  obedience  to  his 
law,  together  with  all  their  children. 

Eph.  i.  22.  Head  over  all  things  to  the  church,  23,  which 
is  his  body.  Chap.  v.  27.  That  he  might  present  it  to  him- 
self a  glorious  church,  not  having  spot,  or  wrinkle,  or  any 
such  thing.  Acts  ii.  38.  Repent  and  be  baptized,  every  one 
of  you,  in  the  name  of  Jesus  Christ — .39.  For  the  promise  is 
unto  you  and  to  your  children.  41.  Then  they  that  gladly 
received  his  word,  were  baptized ;  and  the  same  day  there 
were  added  unto  them  about  three  thousand  souls.  47.  And 
the  Lord  added  to  the  church  daily  such  as  should  be  saved. 
19* 


222  DECLARATION  AND  TESTIMONY. 

Matlh.  xix.  14.  Suffer  little  children — for  of  such  is  the  king- 
dom of  heaven. 

3.  The  visible  Church,  according  to  the  institu- 
tion of  Christ  the  head,  is  ONE  among  all  na- 
tions: The  scriptures  direct,  for  the  more  conve- 
nient edification  of  believers,  distinct  congrega- 
tions, and  distinct  judicatories,  all  connected  un- 
der himself;  but  it  is  both  the  sin  and  the  loss  of 
professed  Christians,  to  establish  distinctions  which 
destroy  the  UNITY  of  the  Church. 

Matth.  xvi.  18.  And  upon  this  rock  I  will  build  my  church, 
and  the  gates  of  hell  shall  not  prevail  against  it.  Acts 
XV.  41.  He  went  through  Syria  and  Cilicia,  confirming  the 
churches.  Jas.  iii.  16.  Where  envying  and  strife  is,  there  is 
confusion  and  every  evil  vi'ork.  Eph.  iv.  3,  4.  Endeavouring 
to  keep  the  unity  of  the  spirit  in  the  bond  of  peace.  There 
is  one  body  and  one  spirit,  even  as  ye  are  called  in  one  hope 
of  your  calling.  1  Cor.  xii.  12.  For  as  the  body  is  one,  and 
hath  many  members,  and  ail  the  members  of  that  one  body, 
being  many,  are  one  body,  so  also  is  Christ.  13.  For  by  one 
Spirit  are  we  all  baptized  into  one  body. 

4.  It  is  the  duty  of  a  Christian  to  pray  for  the 
reformation  of  every  part  of  Christ's  Church :  to 
inquire  what  part  adheres  most  closely  to  the 
scripture  plan;  and  without  prejudice  join  in  that 
communion  which  is  most  pure,  and  in  which  he 
may  prove  most  useful  in  the  service  of  Christ. 

Psalm  cxxii.  6.  Pray  for  the  peace  of  Jerusalem.  7.  Peace 
be  within  thy  walls,  and  prosperity  within  thy  palaces.  9. 
Because  of  the  house  of  the  Lord,  I  will  seek  thy  good.  1 
Thes.  v.  21.  Prove  all  things:  Hold  fast  that  which  is  good. 
1  Cor.  xi.  2.  Keep  the  ordinances  as  I  delivered  them  to  you. 
34.  That  ye  come  not  together  unto  condemnation. 

5.  When  any  Church  imposes  sinful  terms  of 
communion — when  the  constitution  is  anti-scrip- 


DECLARATION  AND  TESTIMONY.  223 

tural — when  the  administration  is  corrupt,  and 
attempts  at  its  reformation  have  proved  ineffec- 
tual, it  is  the  duty  of  Christians  to  separate  from 
it :  And  if  the  majority  should  violate  the  terms, 
upon  which  church  members  were  united,  it  is 
lawful  for  the  minority  to  testify  against  the  de- 
fection, and  to  walk  by  the  rule  of  their  former 
attainments. 

Rom.  iii.  8.  Let  us  do  evil,  that  g-ood  may  come — whose 
damnation  is  just.  1  Cor.  xi.  19.  For  there  must  be  also 
heresies  among  you,  that  they  which  are  approved  may  be 
made  manifest  among  you.  Isa.  viii.  20.  To  the  law  and  to 
the  testimony,  if  they  speak  not  according  to  this  word,  it  is 
because  there  is  no  light  in  them.  2  Cor.  vi.  14.  And  what 
communion  hath  light  with  darkness?  16.  And  what  agree- 
ment hath  the  temple  of  God  with  idols?  17.  Wherefore, 
come  out  from  among  them,  and  be  ye  separate,  saith  the 
Lord,  and  touch  not  the  unclean  thing,  and  I  will  receive 
you.  1  Cor.  x.  18.  Are  not  they  which  eat  of  the  sacrifices 
partakers  of  the  altar?  20.  And  I  would  not  that  ye  should 
have  fellowship  with  devils.  21.  Ye  cannot  be  partakers  of 
the  Lord's  table  and  the  table  of  devils.  Rev.  xi.  1.  Rise  and 
measure  the  temple  of  God,  and  the  altar,  and  them  that  wor- 
ship therein.  Chap,  xviii.  4.  And  I  heard  another  voice  from 
heaven,  saying.  Come  out  of  her,  my  people,  that  ye  be  not 
partakers  of  her  sins,  and  that  ye  receive  not  her  plagues. 
Phil.  iii.  16.  Nevertheless,  whereto  we  have  already  attained, 
let  us  walk  by  the  same  rule,  let  us  mind  the  same  thing. 

6.  There  may  be  associations  of  men  called 
Churches,  w^hich  are  founded  upon  anti-christian 
principles,  and  some  Churches  have  degenerated 
into  Synagogues  of  Satan.  Such  are  not  to  be 
considered  as  branches  of  the  true  Christian 
Church. 

Rev.  xi.  1.  And  there  was  given  me  a  reed  like  unto  a  rod: 
And  the  angel  stood,  saying,  Rise,  measure  the  temple  of  God, 
and  the  altar,  and  them  that  worship  therein.  2.  But  the 
court  which  is  without  the  temple  leave  out,  and  measure  it 
not ;  for  it  is  given  unto  the  Gentiles :  and  the  holy  city  shall 


224 


DECLARATION  AND  TESTIMONY. 


they  tread  under  foot.  Chap.  xvii.  5.  And  upon  her  forehead 
was  a  name  written,  Mystery,  Babylon  the  great,  the  Mother 
of  Harlots,  and  Abominations  of  the  earth.  Chap.  iii.  9.  Be- 
hold, T  will  make  them  of  the  synagogue  of  Satan,  (which  say 
they  are  Jews,  and  are  not,  but  do  lie.) 

7.  No  association  of  men  on  earth  is  infallible, 
and  there  is  no  certainty  that  any  one  particular 
Church,  in  any  particular  place,  shall  remain 
always  pure.  But  God  has  engaged  to  preserve 
a  visible  Church  of  Christ  somewhere  upon  the 
earth,  until  the  end  of  time:  Sound  doctrine,  a 
legitimate  ministry,  and  the  proper  use  of  the 
sacraments,  are  the  characteristics  of  the  true 
Christian  Church. 

Rev.  iii.  16.  Because  thou  art  lukewarm,  and  neither  cold 
nor  hot,  I  will  spue  thee  out  of  my  mouth.  Matth.  xvi.  18.  I 
will  build  my  church,  and  the  gates  of  hell  shall  not  prevail 
against  it.  Acts  ii.  43.  And  they  continued  steadfast  in  the 
apostles'  doctrine  and  fellowship.  Chap  xiv.  23.  And  when 
they  had  ordained  them  elders  in  every  church.  Matt,  xxviii. 
19.  Go  ye,  therefore,  and  teach  all  nations,  baptizing  them  in 
the  name  of  the  Father,  and  of  the  Son,  and  of  the  Holy 
Ghost.  20.  Teaching  them  to  observe  all  things  whatsoever 
I  have  commanded  you:  and  lo,  I  am  with  you  alway,  even 
unto  the  end  of  the  world,  Amen.  Acts  xx.  7.  The  disciples 
came  together  to  break  bread.  1  Cor.  xi.  2.  Now  I  praise 
you,  brefhren,  that  ye  remember  me  in  all  things,  and  keep 
the  ordinances,  as  I  delivered  them  to  you. 

We  therefore  condemn  the  following  errors,  and 
testify  against  all  who  maintain  them  : 

1.  "That  there  can  be  a  period  in  which  there 
shall  not  be  a  visible  Church  of  Christ  on  earth." 

2.  "  That  it  is  not  sinful  to  promote  and  main- 
tain schisms  destructive  to  the  unity  of  the  Chris- 
tian Church." 

3.  "  That  it  is  a  matter  of  indifierence  to  what 
Church  a  person  belongs." 


DECLARATION  AND  TESTIMONY.  305 

4.  "  That  separation  from  a  corrupt  or  declin- 
ing Church  is  not  a  Christian  duty." 

5.  "  That  any  visible  Church  can  be  perfectly 
pure  and  infallible  while  on  earth." 

6.  "That  the  infant  children  of  Church  mem- 
bers are  not  members  of  the  visible  Christian 
Church." 


CHAPTER  XXII. 


OF  CHURCH-FELLOWSHIP. 


1.  It  is  the  duty  of  all  who  hear  the  gospel,  to 
enter  into  the  communion  of  the  Christian  Church, 
and  in  order  to  comply  with  this  duty,  faith  in 
Christ  is  necessary :  He,  who  is  not  a  saint,  does 
not  love  God,  nor  God's  children,  and,  in  offering 
to  join  the  Church,  he  either  deceives  himself,  or 
acts  the  part  of  a  hypocrite. 

Acts  ii.  38.  Repent  and  be  baptized,  every  one  of  you.  41. 
Then  they  that  gladly  received  the  word  were  baptized,  and 
the  same  day  were  added  unto  them  about  three  thousand 
souls.  47.  And  the  Lord  added  to  the  church  daily  such  as 
should  be  saved.  Heb.  xi.  6.  But  without  faith  it  is  impossi- 
ble to  please  him.  2  Tim.  iii.  5.  Having  a  form  of  godliness; 
but  denying  the  power  thereof:  from  such  turn  away. 

2.  The  qualifications  for  church-membership 
necessary  in  adults,  are,  that  they  knowingly  pro- 
fess a  belief  of  the  doctrine  of  Christ,  promise  sub- 
mission to  all  the  institutions  of  Christ,  evidence 
repentance,  and  manifest  no  prevailing  inclination 
to  any  kind  of  wickedness. 


226  DECLARATION  AND  TESTIMONY. 

Acts  viii.  37.  If  thou  believest  with  all  thine  heart  thou 
mayest.  Gal.  v.  22,  28.  The  fruit  of  the  Spirit  is  love,  joy, 
peace,  long  suffering,  gentleness,  goodness,  faith,  meekness, 
temperance;  against  such  there  is  no  law.  Acts  xx 'i.  20. 
That  they  should  repent  and  turn  to  God,  and  do  works  meet 
for  repentance.  Psalm  xxiv.  3.  Who  shall  ascend  unto  the 
hill  of  the  Lord  ?  and  who  shall  stand  in  his  holy  place  ]  4. 
He  that  hath  clean  hands,  and  a  pure  heart;  who  hath  not 
lifted  up  his  soul  unto  vanity,  nor  sworn  deceitfully. 

3.  The  end  of  Church-fellowship  is  to  exhibit  a 
system  of  sound  principles,  to  maintain  the  ordi- 
nances of  Gospel  worship  in  their  purity,  to  pro- 
mote holiness,  and  to  prepare  the  saints  for  heaven. 

Col.  ii.  2.  Being  knit  together  in  love — to  the  acknowledg- 
ment of  the  mystery  of  God  and  of  the  Father,  and  of  Christ. 
Acts  ii.  42.  And  they  continued  steadfastly  in  the  apostles' 
doctrine  and  fellowship.  Rev.  ii.  25.  That  which  ye  have, 
hold  fast  till  I  come.  Phil.  ii.  15.  That  ye  may  be  blameless 
and  harmless,  the  sons  of  God,  without  rebuke.  Rom.  xiv. 
13.  That  no  man  put  a  stumbling  block  or  occasion  to  fall  in 
his  brother's  way.  Col.  i.  12.  Giving  thanks  unto  the  Father, 
which  hath  made  us  meet  to  be  partakers  of  the  inheritance 
of  the  saints  in  light. 

4.  The  Christian  Church,  as  a  society  of  rational 
beings,  must  have  explicit  terms  of  communion,  to 
which  every  member  gives  his  assent:  It  is  not  to 
be  expected  that  all  men  shall  think  alike  about 
every  object  of  thought ;  but  Christians  cannot  co- 
operate, unless  they  are  of  one  mind  about  the 
general  principles  of  Christianity:  Terms  of  Chris- 
tian communion  should  embrace  nothing  but  what 
is  divine  truth,  and  reject  nothing  for  which  the 
Church  hath  faithfully  contended. 

Amos  iii.  3.  Can  two  walk  together,  except  they  be  agreed] 
Phil.  i.  27.  With  one  mind,  striving  together  for  the  faith  of 
the  gospel.  Rom.  xiv.  5.  One  man  esteemeth  one  day  above 
another;  another  esteemeth  every  day  alike.     Acts  xv.  7. 


DECLARATION  AND  TESTIMONY. 


227 


There  had  been  much  disputmg.  Rom.  xiv.  1.  Him  that  is 
weak  in  the  faith  receive  ye,  but  not  to  doubtful  disputations. 
Jude,  ver.  3.  Ye  should  earnestly  contend  for  the  faith.  Rev. 
iii.  10.  Thou  hast  kept  the  word  of  my  patience.  1  Tim.  i. 
4.  Neither  give  heed  to  fables,  and  endless  genealogies, 
which  minister  questions,  rather  than  godly  edifying.  Phil, 
ii.  2.  Fulfil  ye  my  joy,  that  ye  be  like  minded,  having  the 
same  love,  being  of  one  accord,  of  one  mind.  Matth.  xv.  9. 
But  in  vain  they  do  worship  me,  teaching  for  doctrines  the 
commandments  of  men.  Phil.  iii.  16.  Nevertheless,  whereto 
we  have  already  attained,  let  us  walk  by  the  same  rule,  let 
us  mind  the  same  thing.  Rom.  xiv.  19.  Follow  after  the 
things  which  make  for  peace,  and  things  wherewith  one  n)ay 
edity  another.  Acts  ii.  42.  And  they  continued  steadfastly 
in  the  apostles'  doctrine  and  fellowship. 

We  therefore  condemn  the  following  errors,  and 
testify  against  all  who  maintain  them: 

1.  "That  it  is  not  sinful  to  neglect  Church-fel- 
lowship." 

2.  "  That  an  unbeliever  has  a  right,  in  the  sight 
of  God,  to  enter  into  Christian  communion." 

3.  "  That  Saintship  is  the  criterion  of  Church- 
membership,  so  that  the  visible  Church  may  not, 
without  guilt,  receive  any  who  is  not  really  a 
saint,  or  exclude  any  who  is  regenerated.'' 

4.  "  That  it  is  not  criminal  to  separate  from  the 
communion  of  a  Church  w^hich  maintains  Christian 
purity  and  faithfulness." 

5.  "  That  it  is  lawful  for  the  Church  to  be  with- 
out any  terms  of  Christian  communion." 

6.  "  That  any  person  may  be  admitted  to  com- 
munion, who  opposes  any  of  the  terms  of  Church- 
fellowship." 

7.  "  That  occasional  communion  may  be  extend- 
ed to  persons  who  should  not  be  received  to  con- 
stant fellowship." 


228  DECLARATION  ANIJ  TESTIMONY. 


CHAPTER   XXIII. 


OF  THE  GOVERNMENT  OF  THE  CHURCH. 

1.  Christ,  llie  Head  and  Lawgiver,  has  ap- 
pointed in  his  word  a  particular  form  of  govern- 
inent  for  the  New  Testament  Church,  distinct 
from  the  civil  government  of  tlie  nations  in  which 
(christians  live.  This  form  of  Church  government 
is  to  continue  until  the  end  of  the  world. 

Isa.  xxxiii.  20.  Thine  eyes  sliall  sec  Jerusalem  a  quiet,  habi- 
tation, a  tabornucle  that  shall  not  be  taken  down.  23.  The 
liord  is  our  hiw<rivcr,  the  Lord  is  our  kin^j;  he  will  save  us. 
Chap.  ix.  G.  The  <,'overnmcnt  shall  be  upon  his  shoulders. 
Kph.  i.  22.  Head  over  all  things  to  the  church.  Heb.  viii.  5. 
See  that  thou  make  all  things  according  to  the  pattern  showed 
th(!e  in  the  mount.  1  Cor.  xii.  28.  God  hath  set  some  in  the 
church — governments.  2  Cor.  iii.  10.  The  power  which  the 
Jiord  hath  given  me  to  edification,  and  not  to  destruction. 
Heb,  xiii.  7.  Obey  them  that  have  the  rule  over  you,  and  sub- 
mit yourselves. 

2.  Christ  Jesus  did  commission  several  persons 
with  extraordinary  powers,  such  as  Apostles,  Pro- 
phets, and  Evangelists,  at  the  beginning  of  the 
New  Testament  dispensation,  to  settle  the  consti- 
tution of  the  Christian  Church  according  to  his 
appointment,  and  commit  the  administration  of  it 
into  the  hands  of  the  ordinary  and  permanent 
ollicers. 

Acts  i.  3.  Being  seen  of  them  forty  days,  and  speaking  of 
the  things  pertaining  to  the  kingdom  of  God.  Eph.  iv.  10 — 13. 
]Ie  that  descended  is  the  same  also  that  ascended  up,  far  above 
all  heavens,  that  he  might  fill  all  things;  and  he  gave  some, 
apostles ;  and  some,  prophets ;  and  some,  evangelists ;  and 
some,  pastors  and  teachers — for  the  work  of  the  ministry,  for 


DECLARATION  AND  TESTIMONY. 


229 


the  edifying  of  the  body  of  Christ — till  we  all  come,  in  the 
unity  of  the  faith — unto  a  perfect  man.  Acts  xiv.  23.  And 
when  they  had  ordained  them  elders  in  every  church,  they 
commended  them  to  the  Lord.  Tit.  i.  5.  For  this  cause  left 
I  thee  in  Crete,  that  thou  shouldst  set  in  order  the  things  that 
are  wanting,  and  ordain  elders  in  every  city,  as  I  had  appoint- 
ed thee. 

3.  The  government  of  the  Church  is  Presbyte- 
rian :  Ministers  or  teaching  elders  are  the  highest 
officers,  and  among  these  there  is  a  perfect  parity 
of  power :  with  teaching  Elders,  are  associated, 
in  the  exercise  of  ecclesiastical  government,  other 
Elders  who  only  rule.  These  ministers  and  ruling 
Elders  meet  in  courts,  congregational  sessions, 
presbyteries,  and  synods,  in  regular  subordination, 
the  one  to  the  other:  to  these  courts  Christ  has 
given  the  power  of  governing  the  Church  and  or- 
daining officers,  and  this  power  is  entirely  minis- 
terial and  subordinate  to  his  law.  The  deacon 
has  no  power  except  about  the  temporalities  of  the 
Church. 

-Acts  xiv.  23.  They  had  ordained  them  elders  in  every 
church.  Chap.  xx.  17.  He  sent  to  Ephesus  and  called  the 
elders*  of  the  church.  18.  And  when  they  were  come  unto 
him,  he  said  unto  them,  28,  Take  heed,  therefore,  unto  your- 
selves, and  to  all  the  flock  over  which  the  Holy  Ghost  hath 
made  you  overseers,!  to  feedt  the  church  of  God,  which  he 
hath  purchased  with  his  own  blood.  1  Tim,  v.  17.  Let  the 
elders  that  rule  well,  be  counted  worthy  of  double  honour,  es- 
pecially they  who  labour  in  the  word  and  doctrine.  1  Tim. 
iv.  4.  Laying  on  of  the  hands  of  the  Presbytery.  Matth. 
xviii.  17.  Tell  it  unto  the  church.  18.  Whatsoever  ye  shall 
bind  on  earth  shall  be  bound  in  heaven.  20.  For  where  two 
or  three  are  gathered  together  in  my  name,  there  am  I  in  the 
midst  of  them.  Acts  xv.  2.  They  determined  that  Paul  and 
Barnabas,  and  certain  other  of  them,  should  go  up  to  Jerusa- 
lem, unto  the  apostles  and  elders,  about  this  question.  Acts 
vi.  1.  And  in  those  days,  when  the  number  of  the  disciples 

*  Presbyters.       f  Bishops.        t  Perform  the  duty  of  a  pastor. 
20 


230 


DECLARATION  AND  TESTIMONY. 


was  multiplied,  there  arose  a  murmuring  of  the  Grecians 
against  the  Hebrews,  because  their  widows  were  neglected 
in  the  daily  ministration.  2.  It  is  not  reason  that  we  should 
leave  the  word  of  God  and  serve  tables.  3.  Look  ye  out 
among  you,  seven  men  whom  we  may  appoint  over  this  busi- 
ness. 4.  But  we  will  give  ourselves— to  the  ministry  of  the 
word. 

4.  No  ecclesiastical  authority  is  lodged  in  the 
hands  of  private  Christians  or  civil  Magistrates; 
Church  judicatories  are  subordinate  only  to  Christ 
Jesus.  They  appoint,  by  an  exclusive  right,  their 
own  times  and  places  of  meeting  and  adjourn- 
ment: but  every  congregation  of  Christians  have 
the  right  of  choosing  all  the  officers  who  shall 
stand  in  a  particular  relation  to  themselves. 

Heb.  xiii.  17.  Obey  them  that  have  the  rule  over  you,  and 
submit  yourselves.  Mattli.  xvi.  19.  I  will  give  unto  thee  the 
keys  of  the  kingdom  of  heaven.  And  whatsoever  thou  shalt 
bind  on  earth  shall  be  bound  in  heaven.  2  Cor.  xiii.  10.  The 
power  which  the  Lord  hath  given  me  to  edification.  1  Cor. 
xii.  18.  But  now  hath  God  set  the  members,  every  one  of 
them  in  the  body  as  it  hath  pleased  him.  20.  But  now  are 
they  many  members,  and  yet  but  one  body.  21.  And  the  eye 
cannot  say  to  the  hand,  I  have  no  need  of  thee ;  nor  again, 
the  head  to  the  feet,  1  have  no  need  of  thee. 

We  therefore  condemn  the  following  errors,  and 
testify  against  all  who  maintain  them: 

1.  *<  That  any  powder  or  person  on  earth  has  a 
right  to  exercise  supremacy  over  the  Church  :  and 
that  Christians  may  submit  to  such  pretensions." 

2.  "  That  there  is  no  form  of  Church  govern- 
ment of  divine  right." 

3.  "  That  Pope  or  Bishop,  as  claiming  a  power 
superior  to  a  teaching  presbyter,  is  an  officer  of 
the  true  Church  of  Christ,  appointed  by  divine 
authority." 

4.  "  That  there  should  be  no  ruling  Elders." 


DECLARATION  AND  TESTIMONY.  231 

5.  "That  any  assembly  of  private  Christians 
may  lawfully  exercise  any  part  of  the  government 
or  discipline  of  the  Christian  Church." 

6.  "That  ecclesiastical  judicatories  are  not  su- 
bordinate one  to  the  other." 

7.  "That  the  Christian  Church  may  give  up  to 
civil  rulers  the  exclusive  right  of  assembling  judi- 
catories, or  any  powder  whatever  in  dissolving 
them." 

8.  "  That  a  Christian  minister  may  lawfully  re- 
linquish his  right  to  exercise  the  power  of  govern- 
ment and  discipline  in  the  Church." 


CHAPTER   XXIV. 


OF  CHRISTIAN  WORSHIP. 


1.  God  is  to  be  worshipped  by  all  his  intelligent 
creatures,  in  such  a  manner  as  he  himself  shall 
prescribe ;  and  as  no  sinner  can  have  access  unto 
him,  but  in  Christ  Jesus,  divine  revelation  is  the 
supreme  standard  by  which  all  modes  of  worship 
must  be  regulated. 

Luke  iv,  8.  It  is  written,  Thou  shalt  worship  the  Lord  thy 
God,  and  him  only  shalt  thou  serve.  John  iv.  24.  God  is  a 
Spirit:  and  they  that  worship  him,  must  worship  him  in  spirit 
and  in  truth.  Rev.  iii.  22.  He  that  hath  an  ear,  let  him  hear 
what  the  Spirit  saith  unto  the  churches.  Matth.  xxviii.  20. 
Teaching  them  to  observe  all  things  whatsoever  I  have  com- 
manded you. 

2.  Conscience  is  not  a  rule  of  faith  or  practice; 
but  a  power  of  the  human  mind,  which  is  natural 


232  DECLARATION  AND  TESTIMONY. 

to  man,  and  necessarily  implies  our  accountable- 
ness  to  God.  The  exercise  of  a  good  conscience 
consists,  in  comparing  our  motives,  intentions,  and 
actions,  with  the  divine  law,  and  in  approving  or 
disapproving  of  them,  as  they  appear  to  be  agree- 
able unto,  or  contrary  to  the  law.  The  approba- 
tion of  this  moral  sense  is  accompanied  with  plea- 
sure, and  its  disapprobation  with  pain. 

1  Sam.  xii.  21.  And  turn  ye  not  aside:  for  then  should  ye 
go  after  vain  things,  which  cannot  profit  nor  deliver;  for  they 
are  vain.  Rom.  ii.  14.  These  having  not  the  law,  are  a  laio 
unto  themselves.  15.  Their  consciences  also  bearing  wit- 
ness ;  and  their  thoughts  in  the  mean  while,  accusing  or  else 
excusing.  Heb.  xiii.  18.  We  trust  we  have  a  good  con- 
science, in  all  things  willing  to  live  honestly.  1  Tim.  i.  5. 
The  end  of  the  commandment  is  charity,  out  of  a  pure  heart, 
and  of  a  good  conscience,  and  of  faith  unfeigned.  2  Cor.  i. 
12.  For  our  rejoicing  is  this,  the  testimony  of  our  conscience, 
that  in  simplicity,  and  godly  sincerity,  not  with  fleshly  wis- 
dom, but  by  the  grace  of  God,  we  have  had  our  conversation 
in  the  world. 

3.  Every  man  is  bound  to  act  conscientiously 
in  every  part  of  religious  worship ;  but  the  dic- 
tates of  conscience  cannot  render  false  worship 
lawful  in  any  man  or  body  of  men :  The  rights  of 
conscience  consist  in  the  conscientious  perform- 
ance of  every  part  of  appointed  worship,  uninflu- 
enced by  the  fear  of  man;  and  liberty  of  conscience 
consists  in  enjoying  these  rights  without  restraint. 

Acts  xxiv.  16.  And  herein  do  I  exercise  myself,  to  have 
always  a  conscience  void  of  offence,  toward  God  and  toward 
men.  John  xvi.  2.  Whosoever  killeth  you  will  think  that  he 
doeth  God  service.  Isa.  i.  12.  When  ye  come  to  appear  be- 
fore me,  who  hath  required  this  at  your  hand]  Psalm  xii.  4. 
Who  have  said,  With  our  tongue  will  v»^e  prevail ;  our  lips 
are  our  own:  Who  is  Lord  over  usl  2  Pet.  ii.  19.  While 
they  promise  them  liberty,  they  themselves  are  the  servants 
of  corruption,     .lames  ii.  12.  So  speak  ye,  and  so  do,  as  they 


DECLARATION  AND  TESTIMONY. 


233 


that  shall  be  judged  by  the  law  of  liberty.  Gal.  ii.  4.  And 
that  because  of  false  brethren  unawares  brought  in,  who  came 
in  privily  to  spy  out  our  liberty,  which  we  have  in  Christ 
Jesus,  that  they  might  bring  us  into  bondage.  5.  To  whom 
we  gave  place  by  subjection,  no  not  for  an  hour.  2  Cor.  iii. 
17.  Where  the  Spirit  of  the  Lord  is,  there  is  liberty. 

4.  It  is  the  duty  of  every  man  to  maintain  a 
devout  frame  of  mind,  and  to  devote  to  secret 
prayer,  at  least  a  part  of  every  evening  and 
morning:  Families  are  under  obligation  to  wor- 
ship the  great  God  socially,  by  singing  psalms, 
reading  the  Scriptures,  and  prayer,  each  night 
and  day ;  and  the  head  of  the  family  should  take 
care  that  these  duties  be  performed,  and  that  re- 
gular attendance  be  given  by  every  member  of 
the  family, 

1  Thess.  V.  17.  Pray  without  ceasing.  Psalm  cxix.  147. 
I  prevented  the  dawning  of  the  morning,  and  cried ;  I  hoped 
in  thy  word.  148,  Mine  eyes  prevent  the  night  watches,  that 
I  might  meditate  in  thy  word.  xcii.  1,  2.  It  is  a  good  thing 
to  give  thanks  unto  the  Lord,  and  to  sing  praises  unto  ihy 
name,  O  most  High :  To  show  forth  thy  loving  kindness  in 
the  morning,  and  thy  faithfulness  every  night,  cxviii.  15. 
The  voice  of  rejoicing  and  salvation  is  in  the  tabernacles  of 
the  righteous.  Jer.  x.  25.  Pour  out  thy  fury  upon  the  heathen 
that  know  thee  not,  and  upon  the  families  that  call  not  on  thy 
name.  Gen.  xviii.  19.  I  know  him,  that  he  will  command 
his  children,  and  his  household  after  him,  and  they  shall  keep 
the  way  of  the  Lord,  Eph.  vi.  4.  Bring  them  up  in  the  nur- 
ture and  admonition  of  the  Lord, 

5.  Christians  should  frequently  meet,  at  stated 
times,  for  acts  of  private  social  worship,  in  order 
to  strengthen  each  other  in  piety  and  zeal,  and 
maintain  sincere  friendship  upon  evangelical  prin- 
ciples, 

Heb.  X.  25.  Not  forsaking  the  assembling  of  yourselves 
together,  as  the  manner  of  some  is ;  but  exhorting  one  an- 
20* 


234 


DECLARATION  AND  TESTIMONY. 


Other.  Mai.  iii.  IG.  Then  they  that  feared  the  Lord,  spake 
often  one  to  another;  and  the  Lord  hearkened  and  heard. 
Col.  iii.  16.  Let  the  word  of  Christ  dwell  in  you  richly,  teach- 
ing and  admonishing  one  another  in  psalms,  and  hymns,  and 
spiritual  songs.  Matth.  xviii.  20.  For  where  two  or  three 
are  gathered  together  in  my  name,  there  am  I  in  the  midst 
of  them.  Song  viii.  13.  The  companions  hearken  to  thy 
voice,  cause  me  to  hear  it.  John  xx.  19.  When  the  doors 
were  shut  where  the  disciples  were  assembled  for  fear  of  the 
Jews,  came  .Tesus,  and  stood  in  the  midst,  and  saith  unto  them, 
Peace  be  unto  you. 

G.  The  Lord  of  life  and  lime,  hath  set  apart  one 
seventh  part  of  lime,  from  the  common  work  of 
life,  to  be  employed,  exclusively,  in  the  public  and 
private  exercises  of  God's  worship,  except  so 
much  of  it  as  may  be  taken  up  in  the  works  of 
necessity  and  mercy ;  and  since  ihe  resurrection 
of  Christ,  the  first  day  of  the  week,  comprehend- 
ing twenty-four  hours  from  midnight  to  midnight, 
is  the  weekly  Sabbath. 

Exod.  XX.  10.  The  seventh  day  is  the  Sabbath  of  the  Lord 
thy  God,  in  it  thou  shalt  not  do  any  work.  Acts  xv.  21. 
Moses  of  old  time  hath  in  every  city  them  that  preach  him, 
being  read  in  the  synagogues  every  Sabbath  day.  Chap.  xx. 
7.  Upon  the  first  day  of  the  week,  when  the  disciples  came 
together  to  break  bread,  Paul  preached  unto  them.  Matth. 
xit  12.  Wherefore,  it  is  lawful  to  do  good  upon  the  Sabbath 
day.  John  xx.  1.  The  first  day  of  the  week  cometh  Mary 
Magdalene  early,  when  it  was  yel  dark — and  seeth  the  stone 
taken  away  from  the  sepulchre.  19.  Then  the  sa7ne  day,  at 
evening,  being  the  first  day  of  the  week — came  Jesus  and 
stood  in  the  midst,  and  saith  unto  them,  Peace  be  unto  you. 

7.  Those  who  are  ordained,  by  the  head  of  the 
Church,  to  preach  the  Gospel,  should  labour  faith- 
fully in  explaining,  and  applying  the  word  of  God 
to  the  assembled  congregation,  every  Lord's  day ; 
and  all  should,  conscientiously,  attend  this  public 
school  of  instruction,  and  sanctuary  of  devotion. 


DECLARATION  AND  TESTIMONY.  ^35 

The  ministers  of  religion   have   no  warrant  for 
reading  their  sermons  to  the  congregation. 

Lev.  xix.  30.  Ye  shall  keep  my  Sabbaths,  and  reverence 
my  sanctuary.  Rom.  x.  15.  And  how  shall  they  preach,  ex- 
cept they  be  sentl  as  it  is  written,  How  beautiful  are  the  feet 
of  them  that  preach  the  gospel  of  peace.  2  Tim.  ii.  15.  Study 
to  show  thyself  approved  unto  God,  a  workman  that  needeth 
not  to  be  ashamed,  rightly  dividing  the  word  of  truth.  Luke 
iv.  16.  And  as  his  custom  was,  he  went  into  the  synagogue 
on  the  Sabbath  day.  17.  And  when  he  had  opened  the  book, 
he  found  the  place  where  it  was  written,  18,  The  Spirit  of 
the  Lord  is  upon  me,  because  he  hath  anointed  me  to  preach 
the  gospel.  20.  And  he  closed  the  book.  21.  And  he  began 
to  say  unto  them.  This  day  is  this  scripture  fulfilled.  Acts 
X.  33.  Now,  therefore,  are  we  all  here  present  before  God,  to 
hear  all  things  that  are  commanded.  Chap.  xx.  7.  Paul 
preached  to  them — and  continued  his  speech  until  midnight. 
Tit.  ii.  1.  But  speak  thou  the  things  that  become  sound  doc- 
trine. 

8.  Singing  God's  praise  is  a  part  of  public  so- 
cial worship,  in  which  the  whole  congregation 
should  join :  the  book  of  Psalms,  which  are  of 
divine  inspiration,  is  well  adapted  to  the  stale  of 
the  Church,  and  of  every  member,  in  all  ages  and 
circumstances;  and  these  Psalms,  to  the  exclusion 
of  all  imitations  and  uninspired  compositions,  are 
to  be  used  in  social  worship. 

2  Sam.  xxiii.  1,  2.  The  sweet  Psalmist  of  Israel  said.  The 
Spirit  of  the  Lord  spake  by  me,  and  his  word  was  in  my 
tongue.  2  Chron.  xxix.  30.  Sing  praise  unto  the  Lord,  with 
the  words  of  David,  and  of  Asaph  the  Seer.  Mark  xiv.  26. 
And  when  they  had  sung  an  hymn.  Psalm  xcvi.  1.  O  sing 
unto  the  Lord  a  new  song.  xcv.  2.  And  make  a  joyful  noise 
unto  him  with  psalms.  Eph.  v.  19.  Speaking  to  yourselves 
in  psalms,  and  hymns,  and  spiritual  so7igs,  singing,  and 
making  melody  in  your  heart  to  the  Lord. 

9.  Public  prayer  is  to  accompany  the  word 
preached :  written  fonns  of  prayer,  whether  read 


236 


DECLARATION  AND  TESTIMONY. 


or  repeated,  are  not  authorized  in  the  Scriptures 
— are  not  calculated  to  exercise  the  mind  in  the 
graces  of  the  holy  Spirit — are  not  adapted  to  the 
varieties  of  the  state  of  the  church  and  its  naem- 
bers,  and  are  not  to  be  used  in  approaching  the 
throne  of  grace. 

Acts  ii.  42.  And  they  continued  steadfastly  in  the  apostles' 
doctrine — and  in  prayers.  Matth.  vi.  7.  But  when  ye  pray, 
use  not  vain  repetitions  as  the  heathen  do.  1  Cor.  xii.  7. 
But  the  manifestation  of  the  Spirit  is  given  to  every  one  to 
profit  withal.  Chap.  xiv.  12.  Kven  so  ye,  for  as  much  as  ye 
are  zealous  of  spiritual  gifts,  seek  that  ye  may  excel  to  the 
edifying  of  the  church.  Rom.  viii.  26.  The  Spirit  also  help- 
eth  our  infirmities:  for  we  know  not  what  we  should  pray  for 
as  we  ought;  but  the  Spirit  itself  maketh  intercession  for  us 
with  groanings  which  cannot  be  uttered.  27.  And  he  that 
searcheth  the  hearts,  knoweth  what  is  the  mind  of  the  Spirit, 
because  he  maketh  intercession  for  the  saints  by  the  will  of 
God.  Heb.  iv.  16.  Let  us,  therefore,  come  boldly  unto  the 
throne  of  grace,  that  we  may  obtain  mercy,  and  find  grace  to 
help  in  time  of  need. 

10.  The  ministers  of  the  Gospel  are  to  pro- 
nounce publicly  the, apostolic  benediction  in  some 
such  words  as  these :  The  grace  of  our  Lord  Jesus 
Christ,  the  love  of  God,  and  the  communion  of  the 
Holy  Ghost,  be  with  you  all. 

Numbers  vi.  23 — 27.  Speak  unto  Aaron,  and  unto  his  sons, 
saying.  On  this  wise  ye  shall  bless  the  children  of  Israel — 
and  I  will  bless  them.  2  Cor.  xiii.  14.  The  grace  of  our  Lord 
Jesus  Christ,  and  the  love  of  God,  and  the  communion  of  the 
Holy  Ghost,  be  with  you  all.     Amen. 

We  therefore  condemn  the  following  errors,  and 
testify  against  all  who  maintain  them : 

1.  "  That  it  is  immaterial  what  form  of  worship 
is  used." 

2.  "  That  man  has  a  right  to  worship  God, 
whatever  way  conscience  may  dictate,  although 


DECLARATION  AND  TESTIMONY.  237 

that  way  should  be  opposed  to  God's  command- 
ments." 

3.  "  That  any  body  of  men  may  recognize  such 
a  right." 

4.  "  That  it  is  unnecessary  for  families  to  wor- 
ship God  every  day,  and  particularly  to  make 
singins^  Psalms  a  part  of  their  worship." 

5.  ''That  private  fellowship  meetings  among 
the  saints  are  not  of  divine  appointment." 

6.  "  That  there  is  no  Sabbath  under  the  Gos- 
pel." 

7.  "  That  any  unauthorized  person  may  take 
upon  him  to  preach  the  Gospel." 

8.  "That  the  Scripture  Psalmody  is  unfit  for 
Gospel  worship." 

9.  "That  the  Church  should  use  a  liturgy  of 
Prayer." 


CHAPTER   XXV, 


OF  THE  SACRAMENTS. 


1.  The  only  Sacraments  of  the  New  Testa- 
ment, are  Baptism  and  the  Lord's  Supper,  and 
these  are  peculiar  badges  of  distinction  for  the 
Church  from  the  world. 

Matth.  xxviii.  19.  Go  ye,  therefore,  and  teach  all  nations, 
baptizing  them.  1  Cor.  xi.  24.  This  do  in  remembrance  of 
me.  26.  For  as  often  as  ye  eat  this  bread,  and  drink  this 
cup,  ye  do  show  the  Lord's  death  till  he  come.  Chap.  xii.  13. 
For  by  one  Spirit  are  we  all  baptized  into  one  body — and  have 
been  all  made  to  drink  into  one  Spirit. 


238  DECLARATION  AND  TESTIMONY. 

2.  Baptism  is  administered  by  a  Christian  minis- 
ter, applying  water  in  the  name  of  the  Father,  and 
of  the  Son,  and  of  the  Holy  Ghost,  to  such  adult 
persons  as  profess  their  faith  in  Christ,  and  obe- 
dience to  him;  The  infants  of  the  Church-members 
are  also  to  be  baptized,  and  baptism  is  not  to  be 
repeated. 

Matth.  xxviii.  19.  Baptizing  them  in  the  name  of  the 
Father,  and  of  the  Son,  and  of  the  Holy  Ghost.  Acts  x.  47. 
Can  any  man  forbid  water,  that  these  should  not  be  baptized, 
which  have  received  the  Holy  Ghost  ]  Matth.  xix.  14.  Jesus 
said,  Suffer  little  children,  and  forbid  them  not,  to  come  unto 
me;  for  of  such  is  the  kingdom  of  heaven. 

3.  The  Lord's  Supper  was  instituted  by  Christ, 
in  order  to  show  forth  his  death,  and  as  a  special 
mean  of  communion  between  himself  and  his  peo- 
ple. It  is  administered  only  by  a  lawful  minister 
of  the  word,  to  such  baptized  persons  as,  making 
a  credible  profession  of  their  faith,  have  a  cor- 
responding practice. 

Luke  xxii.  19.  This  do  in  remembrance  of  me.  1  Cor.  x. 
16.  The  cup  of  blessing  which  we  bless,  is  it  not  the  commu- 
nion of  the  blood  of  Christ?  The  bread  which  we  break,  is  it 
not  the  communion  of  the  body  of  Christ?  Acts  ii.  41.  They 
that  gladly  received  his  word,  were  baptized.  42.  And  they 
continued  steadfastly  in  the  apostles'  doctrine  and  fellowship, 
and  in  breaking  of  bread. 

4.  The  Lord's  Supper  is  to  be  repeatedly  ad- 
ministered to  a  Christian  congregation,  as  a  mean 
of  strength  and  comfort  to  God's  people,  and  a 
manifestation  to  the  world  of  their  continuing  re- 
gular and  steadfast  in  their  Christian  profession : 
It  is  not  a  necessary  part  of  ordinary  Sabbath 
sanctification  ;  but  previous  preparation,  by  humi- 
liation for  sin,  self-examination,  and  abstraction 
from  the  world,  is  proper  for  those  who  make  this 


DECLARATION  AND  TESTIMONY.  239 

Special,  public,  and  social  profession  of  their  union 
with  Christ,  and  love  to  him.  It  is  the  duty  of 
all  who  hear  ihe  Gospel,  to  believe  in  Christ,  and 
commemorate  his  death  in  the  Lord's  Supper. 

1  Cor.  xi.  26.  For  as  often  as  ye  eat  this  bread,  and  drink 
this  cup,  ye  do  show  the  Lord's  death.  Chap.  x.  17.  For  we, 
being-  many,  are  one  bread,  and  one  body ;  for  we  are  all  par- 
takers of  that  one  bread.  21.  Ye  cannot  be  partakers  of  the 
Lord's  table  and  of  the  table  of  devils.  Chap.  xi.  28.  But  let 
a  man  examine  himself,  and  so  ]et  him  eat  of  that  bread,  and 
drink  of  that  cup.  .32.  But  when  we  are  judged,  we  are 
chastened  of  the  Lord,  timt  we  should  not  be  condemned  with 
the  world. 

5.  Bread  and  wine  are  the  visible  symbols  of 
Christ's  body  and  blood,  w^hich  he  appoints  to  be 
used  in  this  ordinance ;  these  are  to  be  taken  up 
by  the  minister  and  then  set  apart  by  prayer  to  a 
sacramental  use :  the  bread  being  broken  is  first 
to  be  distributed,  and,  after  this,  the  cup  of  wine 
is  to  be  given  to  all  the  communicants. 

1  Cor.  xi.  23—25.  For  I  have  received  of  the  Lord  that 
which  also  I  delivered  unto  you,  That  the  Lord  Jesus,  the 
same  night  in  which  he  was  betrayed,  took  bread  :  and,  when 
he  had  given  thanks,  he  brake  it,  and  said,  Take,  eat ;  this  is 
ray  body,  which  is  broken  for  you :  this  do  in  remembrance  of 
me.  After  the  same  manner  also,  he  took  the  cup,  when  he 
had  supped,  saying,  This  cup  is  the  New  Testament  in  my 
blood :  This  do  ye,  as  oft  as  ye  drink  it,  in  remembrance  of 
me.  Matth.  xxvi.  26 — 29.  Jesus  took  bread,  and  blessed  it, 
and  brake  it,  and  gave  it  to  the  disciples,  and  said.  Take,  eat ; 
this  is  my  body.  And  he  took  the  cup,  and  gave  thanks,  and 
gave  it  to  them,  saying.  Drink  ye  all  of  it.  I  will  not  drink 
henceforth  of  this  fruit  of  the  vine,  until  that  day  when  I 
drink  it  new  with  you  in  my  Father's  kingdom. 

We  therefore  condemn  the  following  errors,  and 
testify  against  all  who  maintain  them: 

1.  "That    there    are    more   sacraments    under 


240  DECLARATIO.V  AND  TESTIMONY. 

the  New  Testament  than  Baptism  and  the  Lord's 
Supper." 

2.  "  That  any  sacrament  can  be  administered 
by  a  person  who  is  not  ordained  to  the  Gospel 
ministry." 

3.  "  That  no  person  can  be  saved  without  par- 
taking of  one  or  both  the  sacraments." 

4.  "  That  the  infants  of  such  as  are  members  of 
the  visible  Church  are  not  to  be  baptized." 

5.  "That  overwhelming  with  water  is  essential 
to  Christian  baptism." 

6.  "That  infants  are  as  heathens  until  they  are 
baptized,  and  that  baptism  regenerates  and  chris- 
tens them." 

7.  "  That  parents  who  are  deemed  unworthy  of 
approaching  the  Lord's  table,  or  who  habitually 
despise  that  ordinance,  may  have  their  children 
baptized." 

8.  "  That  Christ  is  corporally  present  in  the 
sacrament  of  the  Lord's  Supper." 

9.  "  That  the  cup  is  to  be  withheld  from  the 
laity." 

10.  "That  taking  the  sacramental  elements,  be- 
fore they  are  set  apart  by  prayer,  is  not  a  sacra- 
mental action." 

1 L  "  That  a  private  administration  of  the  sacra- 
ments is  as  proper  as  the  administration  of  them  in 
the  presence  of  the  Church. 


DECLARATION  AND  TESTIMONY.  241 


CHAPTER  XXVI, 


OF  RELIGIOUS  FASTING  AND  THANKSGIVING. 

1,  There  is  a  general  uniformity  in  the  dispen- 
sations of  Divine  Providence  to  every  age  of  the 
world ;  but  there  is  also  in  them  such  a  variety,  as 
in  relation  to  individuals  and  communities,  may 
prove  somew^hat  extraordinary :  It  is  the  duty  of 
men  to  observe  the  signs  of  the  times,  and  endea- 
vour after  corresponding  dispositions  and  exer- 
cises. 

Eccles.  ix.  2.  All  things  come  alike  to  all.  Chap.  i.  9. 
The  thing  that  hath  been,  it  is  that  which  shall  be  ;  and  that 
which  is  done,  is  that  which  shall  be  done :  and  there  is  no 
new  thing  under  the  sun.  Chap.  vii.  14.  In  the  day  of  pros- 
perity be  joyful ;  but  in  the  day  of  adversity,  consider.  God 
also  hath  set  the  one  over  against  the  other,  to  the  end  that 
man  should  find  nothing  after  him. 

2.  There  is  no  day  holy  except  the  Sabbath ; 
but  such  duties  as  are  to  be  performed  require 
that  time  necessary  for  performing  them  be  de- 
voted to  that  purpose :  when  God  calls  upon  us  to 
solemn  fasting  or  thanksgiving,  the  whole  time 
dedicated  to  such  exercises  should  be  religiously 
observed. 

Exod.  xxix.  9.  Six  days  shalt  thou  labour  and  do  all  thy 
work.  Eccles.  iii.  1.  To  every  thing  there  is  a  season,  and 
a  time  to  every  purpose  under  heaven.  11.  He  hath  made 
every  thing  beautiful  in  his  time.  Rom.  xiv.  6.  He  that  re- 
gardeth  the  day,  regardeth  it  unto  the  Lord.  Jer.  xxxvi.  6. 
Read  in  the  roll,  which  thou  hast  written  from  my  mouth, 
the  words  of  the  Lord,  in  the  ears  of  the  people,  in  the  Lord's 
house,  upon  the  fasting-day. 
21 


242  DECLARATION  AND  TESTIMONY. 

3.  Religious  fasting  consists  in  abstinence  from 
food  and  from  worldly  employments  and  recrea- 
tions, accompanied  with  solemn  humiliation  for 
sin,  and  is  a  mean  appointed  by  Christ  for  ward- 
ing off  the  effects  of  God's  anger — exciting  to 
sympathy  with  suffering  brethren — asking  direc- 
tion in  difficult  cases — mortifying  the  body  of  sin 
— recovering  a  sense  of  peace  with  God — and  for 
obtaining  more  near  communion  with  him. 

Jon.  iii.  5.  The  people  of  Nineveh  believed  God,  and  pro- 
claimed a  fast.  9.  Who  can  tell  if  God  will  turn  and  repent, 
and  turn  avi^ay  from  his  fierce  anger.  Neh.  i.  3.  The  rem- 
nant that  are  left  of  the  captivity  there  in  the  province,  are 
in  great  affliction  and  reproach.  4.  When  I  heard  these 
vi'ords — I  fasted  and  prayed  before  the  God  of  heaven.  Ezra 
viii.  21.  Then  I  proclaimed  a  fast,  there,  at  the  river  Ahava, 
that  we  might  afflict  ourselves  before  our  God,  to  seek  of  him 
a  right  way  for  us.  2  Cor.  xi.  27.  In  fastings  often.  1  Cor. 
ix.  27.  But  I  keep  under  my  body,  and  bring  it  into  sub- 
jection. Zechar.  viii.  19.  Thus  saith  the  Lord  of  hosts,  the 
fast  of  the  fourth  month,  and  the  fast  of  the  fifth,  and  the  fast 
of  the  seventh,  and  the  fast  of  the  tenth,  shall  be  unto  the 
house  of  Judah,  joy  and  gladness.  Acts  x.  30.  Cornelius  said, 
four  days  ago  I  was  fasting  until  this  hour,  and  at  the  ninth 
hour  I  prayed  in  my  house,  and  behold  a  man  stood  before  me 
in  bright  clothing,  31,  And  said,  Cornelius,  thy  prayer  is 
heard.  Matth.  vi.  17.  When  thou  fastest,  anoint  thine  head, 
and  wash  thy  face,  18,  That  thou  appear  not  unto  men  to  fast 
— and  thy  Father  which  seeth  in  secret,  shall  reward  thee 
openly. 

4.  When  God  has  manifested  himself  merciful, 
in  any  sudden,  great,  or  distinguished  manner,  to 
a  person  or  people,  they  are  commanded  to  devote 
some  time  to  solemn  thanksgiving:  Individuals, 
families,  societies,  congregations,  churches,  and 
nations,  may  appoint  times  of  fasting  and  thanks- 
giving, and,  such  appointments  being  lawfully 
made,  should  be  carefully  observed. 


DECLARATION  AND  TESTIMONY. 


243 


Neh.  xi.  17.  And  Mattaniah — was  the  principal  to  heg'm 
the  thanksgiving  in  prayer.  Chap.  xii.  43.  Also  that  day 
they  offered  great  sacrifices,  and  rejoiced.  Psalm  cxvi.  17. 
I  will  offer  to  thee  the  sacrifice  of  thanksgiving,  and  will  call 
upon  the  name  of  the  Lord. 

We  therefore  condemn  the  following  errors,  and 
testify  against  all  who  maintain  them : 

1.  "That  any  part  of  time  is  appointed  in  divine 
revelation,  or  may  be  appointed  by  the  church,  to 
be  kept  holy,  in  its  weekly,  monthly,  or  annual 
returns,  except  the  first  day  of  the  week,  which  is 
the  Christian  Sabbath." 

2.  "  That  fasting  is  not  an  ordinance  of  the 
New  Testament  dispensation,  but  of  the  Old 
only." 

3.  "  That  civil  rulers  can  have  no  right  to  call 
the  nation  to  public  fasting  or  thanksgiving." 

4.  "That  it  is  superstition  for  a  Christian  con- 
gregation to  examine  themselves  with  humihation 
and  fasting,  previously  to  their  sealing  their  cove- 
nant with  God  in  the  Lord's  Supper," 


244  DECLARATION  AND  TESTIMONY. 


CHAPTER  XXVII 


OF  OATHS  AND  COVENANTS. 

1.  It  is  lawful  under  the  New  Testament,  as 
well  as  under  the  Old,  to  take  an  oath  in  cases  of 
importance:  the  name  of  God  only  is  that  by 
which  men  ought  to  swear,  and  it  is  to  be  used 
with  all  holy  fear  and  reverence:  no  man  is  to  be 
admitted  to  make  oath,  or  to  administer  oaths  in 
an  official  character,  unless  he  appear  to  know 
and  fear  God,  and  to  understand  the  nature  of  an 
oath. 

Deut.  vi.  13.  Thou  shalt  fear  the  Lord— and  shall  swear  by 
his  name.  Heb.  vi.  16.  For  men  verily  swear  by  the  greater; 
and  an  oath  for  confirmation  is  to  them  an  end  of  all  strife. 
Exod.  XX.  7.  Thou  shalt  not  take  the  name  of  the  Lord  thy 
God  in  vain ;  for  the  Lord  will  not  hold  him  guiltless  that 
taketh  his  name  in  vain. 

2.  Swearing  is  an  act  of  religious  worship, 
which  even  a  private  person  may  voluntarily  per- 
form, or  require  another  to  perform,  when  a  mat- 
ter of  importance  exists,  as  a  call  in  Providence 
thereunto ;  but  it  is  proper,  in  order  to  prevent  the 
abuse  of  this  ordinance,  that  the  administration  of 
oaths  in  matters  which  relate  to  social  transac- 
tions, should  be  exclusively  committed  to  such 
civil  or  ecclesiastical  officers  as  may  explain  the 
nature  of  an  oath,  administer  it  with  suitable  so- 
lemnity, and  secure  to  the  deposition  its  proper 
influence. 

Eccles.  ix.  '2.  The  good — the  sinner — he  that  sweareth — 
he  that  feareth  an  oath.  Deut.  vi.  13.  Thou  shalt  fear  the 
Lord— and  shalt  swear  by  his  name.     Gen.  xiv.  22.    I  have 


DECLARATION  AND  TESTIMONY.  245 

lifted  up  mine  hand  unto  the  Lord,  the  most  High  God.  2  Cor. 
xi.  31.  The  God  and  Father  of  our  Lord  Jesus  Christ — knov/- 
eth  that  I  lie  not.  Judges  viii.  19.  As  the  Lord  liveth,  if  ye 
had  saved  them  alive,  I  would  not  slay  you.  Josh.  ii.  12. 
Swear  unto  me  by  the  Lord.  Judges  xv.  12.  Swear  unto  me 
that  ye  will  not  fall  upon  me  yourselves.  Gen.  xlvii.  31.  And 
he  said,  Swear  unto  me.  And  he  sware  unto  him.  Exod. 
xxii.  9.  For  all  manner  of  trespass — the  cause  of  both  parties 
shall  come  before  the  judges.  11.  Then  shall  an  oath  of  the 
Lord  be  between  them  both.  1  Kings  viii.  31.  If  any  man 
trespass  against  his  neighbour — and  the  oath  come  before 
thine  altar.  32.  Then  hear  thou  in  heaven  and  do  and  judge. 
Num.  V.  19.  And  the  priest  shall  charge  her  by  an  oath.  Heb. 
vi.  16.  And  an  oath  for  confirmation  is  to  them  an  end  of  all 
strife. 

3.  An  oath  ought  not  to  be  withheld  when  it  is 
required  by  a  morally  constituted  civil  or  ecclesi- 
astical authority,  or  when  a  cause  of  importance 
depends  on  it,  provided  there  be  nothing  sinful 
connected  with  it ;  the  Christian  is  nevertheless  to 
take  care,  that  he  testify  to  the  w^orld  that,  al- 
though he  makes  oath  before  men,  he  is  not  to  be 
understood  as  holding  communion,  in  this  solemn 
act  of  religious  worship,  with  unqualified  adminis- 
trators, and  that  on  no  account  he  conform  to  the 
superstitious  practice  of  kissing  the  book. 

Deut.  xix.  15.  At  the  mouth  of  two  witnesses,  or  at  the 
mouth  of  three  witnesses,  shall  the  matter  be  established. 
17.  Then  both  the  men,  between  whom  the  controversy  is, 
shall  stand  before  the  Lord,  before  the  priests  and  the  judges 
which  shall  be  in  those  days.  Matth.  xviii.  16.  Take  with 
thee  one  or  two  more,  that  in  the  mouth  of  two  or  three  wit- 
nesses every  word  may  be  established.  17.  Tell  it  unto  the 
church.  18.  Whatsoever  ye  shall  bind  on  earth  shall  be 
bound  in  heaven.  Heb.  vi.  16.  And  an  oath  for  confirmation 
is  to  them  an  end  of  all  strife.  Gen.  xxi.  23.  Now,  there- 
fore, swear  unto  me  here  by  God,  that  thou  wilt  not  deal 
falsely  with  me.  24.  And  Abraham  said,  I  will  swear. 
Chap.  xxiv.  37.  And  my  master  made  me  swear.  Chap.  1.  5. 
My  father  made  me  swear.  1  Sam.  xx.  17.  And  Jonathan 
caused  David  to  swear.  Jer.  iv.  2.  And  thou  shalt  swear — 
21* 


246  DECLARATION  AND  TESTIMONY. 

in  truth,  in  judgment,  and  in  righteousness.  Rev.  x.  5.  Lift- 
ed up  his  hand  to  heaven,  6,  and  sware  by  him  that  liveth  for 
ever  and  ever.  Jer,  xxiii.  10.  Because  of  swearing  the  land 
mourneth.  11.  For  both  prophet  and  priest  are  profane.  2 
Cor.  vi.  14.  For  what  fellowship  hath  righteousness  with  un- 
righteousness? 15.  Or  what  part  hath  he  that  believeth  with 
an  infidel  1  17.  Wherefore,  come  out  from  among  them,  and 
be  ye  separate.  Hos.  xiii.  2.  Let  the  men  that  sacrifice,  kiss 
the  calves. 

4.  A  vow,  or  religious  covenant,  is  of  the  like 
nature  with  a  promissory  oath,  whereby  we  bind 
ourselves,  either  individually  or  collectively,  to 
necessary  duties,  or  to  other  things  not  forbidden, 
so  far  and  so  long  as  they  conduce  thereunto:  It 
is  an  ordinance  of  God,  which  is  to  be  attended  to 
on  special  occasions  under  the  New  Testament 
dispensation,  as  well  as  under  the  Old,  by  indivi- 
duals and  societies,  by  churches  and  nations. 

Num.  XXX.  2.  If  a  man  vow  a  vow  unto  the  Lord,  or  swear 
an  oath  to  bind  his  soul  with  a  bond;  he  shall  not  break  his 
word.  Psalm  Ixxvi.  11.  Vow  and  pay  unto  the  Lord  your 
God.  Exod.  xix.  5.  Now,  therefore,  if  ye  will  obey  my  voice 
indeed,  and  keep  my  covenant,  then  ye  shall  be  a  peculiar 
treasure  unto  me,  above  all  people.  8.  And  all  the  people 
answered  together  and  said,  All  that  the  Lord  hath  spoken 
we  will  do.  Deut.  xxiii.  23.  A  freewill  offering,  according 
as  thou  hast  vowed  unto  the  Lord  thy  God.  Isa.  xix.  21.  Yea, 
they  shall  vow  a  vow  unto  the  Lord.  Chap.  xliv.  5.  One 
shall  say,  I  am  the  Lord's ;  and  another  shall  call  himself  by 
the  name  of  Jacob;  and  another  shall  subscribe  with  his  hand 
to  the  Lord,  and  surname  himself  by  the  name  of  Israel. 
Chap.  Ixii.  4.  Thou  shalt  be  called  Hephzibah,  and  thy  land 
Beulah :  for  the  Lord  delighteth  in  thee,  and  thy  land  shall 
be  married.  Zech.  xiii.  9.  It  is  my  people,  and  they  shall 
say.  The  Lord  is  my  God.  Heb.  viii.  7.  If  that  first  covenant 
had  been  faultless.  8.  I  will  make  a  new  covenant  with  the 
house  of  Israel,  and  with  the  house  of  Judah.  10.  I  will  be 
to  them  a  God,  and  they  shall  be  to  me  a  people.  Jer.  1.  5. 
Come,  and  let  us  join  ourselves  to  the  Lord  in  a  perpetual 
covenant.  Rev.  xi.  15.  The  kingdoms  of  this  world  are  be- 
come the  kingdoms  of  our  Lord,  and  of  his  Christ. 


DECLARATION  AND  TESTIMONY.  247 

5.  Covenants  entered  into  by  an  individual  or 
a  community,  continue  binding  upon  those  who 
enter  into  them,  either  personally  or  by  their  re- 
presentatives, so  long  as  such  persons  live,  unless 
the  covenants  have  limited  their  own  duration  to 
a  certain  other  period :  The  covenant  obligation 
is  admitted  and  sanctioned  by  God,  as  distinct 
from  any  previous  obligation  arising  from  the 
Divine  law;  but  no  vow  of  covenant  of  man  can 
bind  to  any  thing  contrary  to  the  law  of  God. 

Eccles.  V.  4.  When  thou  vowest  a  vow  unto  God,  defer  not 
to  pay  it.  5.  Better  it  is  that  thou  shouldst  not  vow,  than  that 
thou  shouldst  vow,  and  not  pay.  Jer.  xi.  10.  The  house  of 
Israel,  and  the  house  of  Judah,  have  broken  my  covenant 
which  I  made  with  their  fathers.  Deut.  xxiii.  21.  When 
thou  shalt  vow  a  vow  unto  the  Lord  thy  God,  thou  shalt  not 
slack  to  pay  it:  For  the  Lord  thy  God  will  surely  require  it 
of  thee :  and  it  would  be  a  sin  in  thee.  22.  But  if  thou  shalt 
forbear  to  vow,  it  shall  be  no  sin  in  thee.  Psalm  Ixv.  1. 
Praise  waiteth  for  thee,  O  God,  in  Zion ;  and  unto  thee  shall 
the  vow  be  performed. 

We  therefore  condemn  the  following  errors,  and 
testify  against  all  who  maintain  them : 

1.  "  That  profane  swearing  is  not  a  heinous 
crime." 

2.  "That  it  is  unlawful  to  make  oath  on  any 
account." 

3.  "  That  any  oath  may  be  taken  with  a  mental 
reservation,  or  in  any  other  sense  than  the  obvious 
meaning  of  the  words." 

4.  "That  irreligious  men  may  be  appointed  as 
the  official  administrators  of  the  religious  ordi- 
nance of  swearing." 

5.  "  That  religious  covenanting  is  not  a  duty  in 
New  Testament  times." 

6.  "  That  it  is  unlawful  for  any  civil  society  to 
enter  into  Covenant  with  God." 


248  DECLARATION  AND  TESTIMONY. 

7.  "  That  no  covenant  into  which  any  society 
enters,  can  be  obligatory  upon  any  of  the  members 
of  that  society,  who  did  not  personally  subscribe 
such  covenant." 


CHAPTER   XXVIII. 


OF  MARRIAGE. 

1.  Marriage  is  an  ordinance  of  God,  instituted 
in  the  law  of  nature,  and  recognized  in  Divine  re- 
velation :  it  is  an  agreement  between  one  man  and 
one  woman  only,  in  which  the  parties  solemnly 
vow  and  covenant,  that  they  will  faithfully  per- 
form all  the  duties  belonging  to  it. 

Matth.  xix.  4.  Have  ye  not  read,  that  he  which  made  them 
at  the  beginning-,  made  them  male  and  female?  5.  And  said. 
For  this  cause  shall  a  man  leave  father  and  mother,  and  shall 
cleave  to  his  wife,  and  they  twain  shall  be  one  flesh. 

2.  Marriage  was  ordained  for  the  mutual  help 
of  husband  and  wife — the  population  of  the  world 
with  a  legitimate  offspring — the  increase  and  build- 
ing up  of  the  Church  with  a  holy  seed,  and  the  pre- 
vention of  uncleanness ;  and  is  common  to  all  sorts 
of  people. 

Gen.  ii.  18.  It  is  not  good  that  man  should  be  alone ;  I  will 
make  an  help  meet  for  him.  Chap.  i.  28.  Be  fruitful  and 
multiply,  and  replenish  the  earth.  1  Cor.  vii.  2.  To  avoid 
fornication,  let  every  man  have  his  own  wife,  and  let  every 
woman  have  her  own  husband,  14.  For  the  unbelieving  hus- 
band is  sanctified  by  the  wife ;  and  the  unbelieving  wife  is 


DECLARATION  AND  TESTIMONY.  249 

sanctified  by  the  husband  ;  else  were  your  children  unclean  ; 
but  now  are  they  holy.  Heb.  xiii.  4.  Marriage  is  honourable 
in  all. 

3.  For  obtaining  these  important  ends,  the  par- 
ties ought  not  only  to  marry  in  the  Lord,  but  are 
bound  also  to  cultivate  mutual  love;  bear  with, 
and  cover  each  other's  infirmities ;  keep  the  mar- 
riage oath  inviolate :  cheerfully  submit  to  the  yoke 
of  religion,  and  carefully  avoid  all  mutual  recri- 
mination. 

1  Cor.  vii.  39.  She  is  at  liberty  to  be  married  to  whom  she 
will ;  only  in  the  Lord.  3.  Let  the  husband  render  unto  the 
wife  due  benevolence ;  and  likewise,  also,  the  wife  unto  the 
husband.  4.  The  wife  hath  not  power  of  her  own  body,  but 
the  husband :  and  likewise,  also,  the  husband  hath  not  power 
of  his  own  body,  but  the  wife.  Col.  iii.  19.  Husbands,  love 
your  wives,  and  be  not  bitter  against  them.  1  Pet.  iii.  1. 
Likewise,  ye  wives,  be  in  subjection  to  your  own  husbands; — 
won  by  the  conversation  of  the  wives.  2.  While  they  behold 
your  chaste  conversation  coupled  with  fear — the  ornament  of 
a  meek  and  quiet  spirit. 

4.  Marriage  ought  not  to  be  contracted  within 
the  degrees  of  consanguinity,  or  affinity,  prohibit- 
ed in  the  word  of  God ;  nor  can  any  law  of  man, 
or  consent  of  parties  legitimate  such  incestuous 
connections. 

Lev.  xviii.  24.  Defile  not  yourselves  in  any  of  these  things: 
for  in  all  these  the  nations  are  defiled  which  I  cast  out  be- 
fore you.  26.  Ye  shall  therefore  keep  my  statutes,  and  my 
judgments,  and  shall  not  commit  any  of  these  abominations ; 
neither  any  of  your  own  nation,  nor  any  stranger  that  sojourn- 
eth  among  you. 

5.  Though  the  validity  of  marriage  depends 
upon  the  mutual  vow  of  the  parties,  independently 
of  official  administration ;  yet  in  order  to  prevent 


250  DECLARATION  AND  TESTIMONY. 

rash  and  inconsiderate  connections,  and  that  the 
parties  may  be  duly  impressed  with  the  solemnity 
of  the  ordinance,  and  with  the  importance  of  its 
duties,  the  celebration  of  it  should  be  exclusively 
committed  unto  duly  qualified  ecclesiastical  or  civil 
officers. 

Matth.  xix.  6.  Wherefore  they  are  no  more  twain,  but  one 
flesh.  Neh.  xiii.  25.  And  I  contended  with  them — and  made 
them  swear  by  God,  saying,  Ye  shall  not  give  your  daughters 
unto  their  sons ;  nor  take  their  daughters  unto  your  sons,  or 
for  yourselves.  26.  Did  not  Solomon,  king  of  Israel,  sin  by 
these  things  ?  even  him  did  outlandish  women  cause  to  sin. 
1  Cor.  vii.  39.  She  is  at  liberty  to  be  married  to  whom  she 
will;  only  in  the  Lord.  Chap.  x.  31.  Whether,  tiierefore,  ye 
eat,  or  drink,  or  whatsoever  ye  do,  do  all  to  the  glory  of  God. 

6.  As  the  good  order  of  society,  the  honour  and 
peace  of  families,  as  well  as  the  interest  of  reli- 
gion are  greatly  promoted  by  the  regular  adminis- 
tration of  marriage;  the  civil  magistrate  ought  to 
provide,  that  the  ordinance  be  duly  respected — 
sanction  the  manner  of  its  celebration — enjoin  and 
enforce  its  duties,  and  when  the  case  requires  it, 
conduct  the  process  of  divorce  in  a  public  and  re- 
gular manner. 

Deut.  xxiv.  1.  When  a  man  hath  taken  a  wife  and  married 
her,  and  it  come  to  pass  that  she  find  no  favour  in  his  eyes, 
because  he  hath  found  some  uncleanness  in  her,  then  let  him 
write  her  a  bill  of  divorcement — 4,  her  former  husband,  which 
sent  her  away,  may  not  take  her  again  to  be  his  wife — thou 
shalt  not  cause  the  land  to  sin,  which  the  Lord  thy  God  giveth 
thee  for  an  inheritance.  Chap.  xxii.  16.  And  the  damsel's 
father  shall  say  unto  the  elders  of  the  city,  I  gave  my  daugh- 
ter unto  this  man  to  wife.  17.  And  lo,  he  hath  given  occa- 
sion of  speech  against  her.  18.  And  the  elders  of  that  city 
shall  take  that  man  and  chastise  him. 

7.  Though  the  marriage  covenant  is  not  dis- 
solved by  every  argument  which  the  corruption 


DECLARATION  AND  TESTIMONY.  251 

of  man,  excited  by  passion  and  disappointment, 
may  produce  to  separate  those  whom  God  hath 
joined;  yet  either  aduhery,  or  such  wilful  deser- 
tion as  admits  of  no  civil  remedy,  is  a  sufficient 
cause  for  its  dissolution :  And  after  the  divorce 
has  been  regularly  obtained,  from  the  ecclesiasti- 
cal or  civil  authority,  it  is  lawful  for  the  innocent 
party  to  marry  another  as  if  the  offending  party 
were  dead. 

Matth.  xix.  3.  Is  it  lawful  for  a  man  to  put  away  his  wife 
for  every  cause]  6.  They  are  no  more  twain,  but  one  flesh. 
What  therefore  God  hath  joined  together,  let  not  man  put 
asunder.  9.  Whosoever  shall  put  away  his  wife,  except  it 
be  for  fornication,  and  shall  marry  another,  committeth  adul- 
tery. 1  Cor.  vii.  15.  But  if  the  unbelieving  depart,  let  him 
depart.     A  brother  or  a  sister  is  not  under  bondage  in  such  a 


We  therefore  condemn  the  following  errors,  and 
testify  against  all  who  maintain  them : 

1.  "  That  Polygamy  is  in  any  case  lawful." 

2.  "  That  vows  of  celibacy  may  be  lawfully  en- 
tered into  by  any  description  of  men  or  women." 

3.  "  That  the  clergy  may  not  marry." 

4.  "  That  a  man  may  marry  any  of  his  wife's 
kindred  nearer  in  blood,  than  he  may  of  his  own." 

5.  "  That  a  woman  may  marry  any  of  her  hus- 
band's kindred  nearer  in  blood,  than  she  may  of  her 
own." 

6.  "  That  divorce  is  lawful  in  any  case,  except 
adultery  and  wilful  desertion." 


252  DECLARATION  AND  TESTIMONY. 


CHAPTER   XXIX, 


OF  CIVIL  GOVERNMENT. 

1.  It  is  the  will  of  God,  revealed  by  the  consti- 
tution of  human  nature,  and  nnore  clearly  in  the 
sacred  Scriptures,  that  his  rational  creatures,  liv- 
ing together  in  one  part  of  the  world,  and  con- 
nected by  a  common  interest,  and  by  common 
duties,  should  enter  into  a  civil  association,  for  the 
better  preservation  of  peace  and  order,  in  subser- 
viency to  godliness  and  honesty. 

1  Cor.  xi.  14.  Doth  not  even  nature  itself  teach  you  ?  Gen. 
1.  7.  All  the  elders*  of  the  land  of  Egypt.  Exod.  iii.  16.  Go 
and  gather  the  elders  of  Israel  together.  1  Sam.  xvi.  4.  And 
the  elders  of  the  town  trembled  at  his  coming.  Exod.  xviii. 
19.  Hearken  now  unto  my  voice,  I  will  give  thee  counsel, 
and  God  shall  be  with  thee.  21.  Thou  slialt  provide  out  of 
all  the  people,  able  men,  such  as  fear  God,  men  of  truth, 
hating  covetousness.  22.  And  let  them  judge  the  people. 
23.  And  all  this  people  shall  also  go  to  their  place  in  peace. 
Isa.  xxxii.  17.  And  the  work  of  righteousness  shall  be  peace. 
18.  And  my  people  shall  dwell  in  a  peaceable  habitation,  and 
in  sure  dwellings,  and  in  quiet  resting  places.  Rom.  xii.  17. 
Provide  things  honest  in  the  sight  of  all  men.  18.  As  much 
as  lieth  in  you,  live  peaceably  with  all  men.  1  Tim.  ii.  2. 
For  kings  and  all  that  are  in  authority;  that  we  may  lead  a 
quiet  and  peaceable  life,  in  all  godliness  and  honesty.  Rom. 
xiii.  2.  Whosoever,  therefore,  resisteth  the  power,  resisteth 
the  ordinance  of  God. 

2.  It  is  the  duty  of  all  men  voluntarily  to  form 
civil  societies,  establishing  such  authority  as  may 
best  tend  to  preserve  order,  liberty,  and  religion, 
among  them ;  and  it  is  lawful  for  them  to  model 

*  Rulers. 


DECLARATION  AND  TESTIMONY. 


253 


their  constitutions  of  government  in  such  a  man- 
ner as  may  appear  most  suitable  to  them,  pro- 
vided such  constitutions  in  their  principles  and 
distribution  of  power,  be  in  nothing  contrary  to 
the  Divine  law. 

Prov.  xxi.  3.  To  do  justice  and  judg-ment  is  more  accept- 
able to  the  Lord  than  sacrifice.  Ezek.  xlv.  9.  Remove  vio- 
lence and  spoil,  and  execute  judgment  and  justice,  take  away 
your  exactions  from  my  people,  saith  the  Lord.  Deul.  i.  13. 
Take  you  wise  men,  and  understanding",  and  known  among 
your  tribes,  and  I  will  make  them  rulers  over  you.  14.  And 
ye  answered  me  and  said,  The  thing-  which  thou  hast  spoken 
is  g-ood  for  us  to  do.  Chap.  xvi.  18.  Judges  and  officers  shalt 
thou  make  thee  in  all  thy  gates.  Jer.  xxx.  21.  And  their 
governor  shall  proceed  from  the  midst  of  them — this  that  en- 
gaged his  heart  to  approach  unto  me.  22.  And  ye  shall  be 
my  people  and  I  will  be  your  God.  1  Tim.  ii.  2.  That  we 
may  lead  a  quiet  and  peaceable  life  in  all  godliness  and  ho- 
nesty. Deut.  xvii.  14.  When  thou  art  come  unto  the  land — 
and  shall  dwell  therein,  and  shalt  say,  I  will  set  a  king  over 
me.  15.  Thou  shalt  in  any  wise  set  him  king  over  thee 
whom  the  Lord  thy  God  shalt  choose — Thou  may  est  not  set  a 
stranger  over  thee.  16.  But  he  shall  not  multiply  horses  to 
himself.  17.  Neither  shall  he  multiply  wives — neither  silver 
and  gold.  20.  That  his  heart  be  not  lifted  up  above  his  bre- 
thren, and  that  he  turn  not  aside  from  the  commandment. 


3.  God,  the  supreme  governor,  is  the  fountain  of 
all  power  and  authority,  and  civil  magistrates  are 
his  deputies:  In  the  administration  of  government, 
obedience  is  due  to  their  lawful  commands  for 
conscience  sake ;  but  no  power,  which  deprives 
the  subject  of  civil  liberty — which  wantonly  squan- 
ders his  property,  and  sports  with  his  life — or  which 
authorizes  false  religion,  (however  it  may  exist,  ac- 
cording to  divine  Providence,)  is  approved  of,  or 
sanctioned  by  God,  or  ought  to  be  esteemed  or 
supported  by  man  as  a  moral  institution. 
22 


254 


DECLARATION  AND  TES'l'IAJON V, 


Rom.  xiii.  1.  There  is  no  power  but  of  God.  4.  He  is  the 
minister  of  God  to  thee  for  God.  5.  Wherefore,  ye  must  needs 
be  subject,  not  only  for  wrath,  but  also  for  conscience'  sake. 
Prov.  xxix.  2.  When  the  righteous  are  in  authority,  the  peo- 
ple rejoice :  But  when  the  wicked  beareth  rule,  the  people 
mourn.  Chap,  xxviii.  15.  As  a  roaring  lion,  and  a  ranging 
bear;  so  is  a  wicked  ruler.  Psalm  xciv.  20.  Shall  the  throne 
of  iniquity  have  fellowship  with  thee"?  Psalm  ii.  2.  The 
kings  of  the  earth  set  themselves,  and  the  rulers  took  counsel 
against  the  Lord.  Hos.  viii.  3.  Israel  hath  cast  off  the  thing 
that  is  good.  4.  They  have  set  up  kings,  but  not  by  me. 
Rev.  xiii.  1.  And  saw  a  beast  rise  up  out  of  the  sea,  having 
seven  heads  and  ten  horns — and  the  dragon  gave  him  his 
power,  and  his  seat,  and  great  authority.  Chap.  xii.  9.  The 
dragon — that  old  serpent,  called  the  Devil  and  Satan.  Chap, 
xvii.  12.  The  ten  horns  which  thou  sawest  are  ten  kings — 
receive  power  as  kings  one  hour  with  the  beast.  14.  These 
shall  make  war  with  the  lamb.  17.  For  God  hath  put  in 
their  hearts  to  fulfil  his  will,  and  to  agree  and  give  their 
kingdom  unto  the  beast. 

4.  God,  who,  in  his  holy  providence,  makes 
even  the  urath  of  man  to  praise  hirrii  sometimes 
manages  the  magistrates  which  are  over  heathen 
and  other  wicked  nations,  balancing  their  ambition, 
their  interest,  and  their  power,  in  such  a  manner 
as  to  maintain  some  degree  of  peace  and  safety 
in  the  empire,  and  sometimes  makes  use  of  them, 
as  a  scourge  to  punish  guilty  sinners,  for  their  re- 
bellion against  the  King  of  heaven. 

Psal.  Ixxxii.  1.  God  standeth  in  the  congregation  of  the 
mighty;  he  judgeth  among  the  gods.  Ixxv.  7.  He  putteth 
down  one,  and  setteth  up  another.  Isa.  xlv.  1.  Thus  saith 
the  Lord  to  his  anointed,  to  Cyrus,  5,  I  girded  thee,  though 
thou  hast  not  known  me.  13.  He  shall  build  my  city,  and  he 
shall  let  go  my  captives,  not  for  price  or  reward.  Jer.  xxix. 
7.  And  seek  the  peace  of  the  city — for  in  the  peace  thereof 
shall  ye  have  peace.  Ezra  ix.  7.  For  our  iniquities  have  we 
— been  delivered  into  the  hand  of  the  kings  of  the  land.  Neh. 
ix.  37.  The  kings  whom  thou  hast  set  over  us  because  of  our 
sins. 


DECLARATION  AND  TESTIMONY. 


255 


5.  It  is  lawful  for  Christians  residing  in  nations 
in  which  the  light  of  the  gospel  has  not  been  gene- 
rally diffused,  to  continue  in  submission  to  such 
authority  as  may  exist  over  them,  agreeably  to  the 
law  of  nature,  which,  where  revelation  does  not 
exist,  is  the  only  standard  of  civil  duty.  In  such 
cases  the  infidelity  of  the  ruler  cannot  make  void 
the  just  authority  conferred  upon  him  by  the  con- 
stitution. 

1  Pet.  ii,  12,  Having-  your  conversation  honest  among  the 
Gentiles.  13.  Submit  yourselves  to  every  ordinance  of  man 
for  the  Lord's  sake.  16.  As  free,  and  not  using-  your  liberty 
for  a  cloak  of  a  maliciousness.  Rom.  ii.  14.  For  when  the 
Gentiles,  which  have  not  the  law,  do  by  nature  the  things 
contained  in  the  law,  these  having  not  the  law,  are  a  law  unto 
themselves.  Jonah  iii.  7.  And  he  caused  it  to  be  proclaimed 
and  published  through  Nineveh,  by  the  decree  of  the  king  and 
his  nobles.  10.  And  God  repented  him  of  the  evil  that  he 
said  that  he  would  do  unto  them ;  and  he  did  it  not. 

0.  Christian  rulers,  appointed  to  office  according 
to  a  righteous  civil  constitution,  have  authority  from 
God  to  rule  in  subserviency  to  the  kingdom  of 
Christ,  and  are  to  be  conscientiously  supported  by 
the  persons,  the  property,  and  the  prayers  of  the 
ruled,  in  the  maintenance  of  the  peace,  the  safety, 
and  the  honour  of  the  nation. 

Psalm  ii.  10.  Bo  wise  now,  therefore,  O  ye  kings;  be  in- 
structed, ye  judges  of  the  earth.  11.  Serve  the  Lord  with 
fear.  12.  Kiss  the  Son,  lest  he  be  angry.  Psalm  Ixxii.  11. 
Yea,  all  kings  shall  fall  down  before  him;  all  nations  shall 
serve  him.  Dan.  vii.  14.  And  there  was  given  him  dominion, 
and  glory,  and  a  kingdom,  that  all  people,  nations,  and  lan- 
guages, should  serve  him.  27.  And  all  dominions  shall  serve 
and  obey  him.  Pro  v.  viii.  15.  By  me  kings  reign,  and  princes 
decree  justice.  Rom.  xiii.  4.  He  is  the  minister  of  God  to 
thee  for  good.  5.  Wherefore,  ye  must  needs  be  subject,  not 
only  for  wrath,  but  also,  for  conscience'  sake,     7.  Render, 


256  DECLARATION  AND  TESTIMONY. 

therefore,  to  all  their  dues:  tribute,  to  whom  tribute;  fear,  to 
whom  fear ;  honour,  to  whom  honour. 


7.  It  is  the  duty  of  the  Christian  magistrate  to 
take  order,  that  open  blasphemy  and  idolatry,  li- 
centiousness and  immorality,  be  suppressed,  and 
that  the  Church  of  Christ  be  supported  throughout 
the  commonwealth;  and  for  the  better  discharge 
of  these  important  duties,  it  is  lawful  for  him  to 
call  synods,  in  order  to  consult  with  them ;  to  be 
present  at  them,  not  interfering  with  their  proceed- 
ings, (unless  they  become  manifestly  seditious  and 
dangerous  to  the  peace,)  but  supporting  the  inde- 
pendency of  the  Church,  and  its  righteous  deci- 
sions, and  preserving  its  unity  and  order  against 
the  attempts  of  such  despisers  of  ecclesiastical  au- 
thority as  should  endeavour,  in  a  riotous  manner, 
to  disturb  their  proceedings. 

Rom.  xiii.  4.  For  he  beareth  not  the  sword  in  vain  :  for  he  is 
the  minister  of  God,  a  revenger  to  execute  wrath  upon  him 
that  doeth  evil.  Lev.  xxiv.  16.  And  he  that  blasphemeth  the 
name  of  the  Lord,  he  shall  surely  be  put  to  death.  2  Chron. 
xiv.  2.  And  Asa  did  that  which  was  good  and  right.  3.  He 
took  away  the  altars  of  the  strange  gods,  and  the  high  places, 
and  brake  down  their  images.  Rev.  xvii.  16.  These  shall  hate 
the  whore,  and  shall  make  her  desolate  and  naked,  and  shall 
eat  her  flesh,  and  burn  her  with  fire.  Prov.  xx.  26.  A  wise 
king  scattereth  the  wicked.  Psalm  ci.  8.  I  will  early  destroy 
all  the  wicked  of  the  land.  Prov.  xiv.  84.  Righteousness  ex- 
alteth  a  nation:  but  sin  is  a  reproach  to  any  people.  Chap, 
xvi.  12.  The  throiTe  is  established  by  righteousness.  Isa.  xlix. 
23.  Kings  shall  be  thy  nursing  fathers  *  Chap.  Ix.  10.  Kings 
shall  minister  unto  thee.  12.  For  the  nation  and  kingdom  that 
will  not  serve  thee  shall  perish.  Chap.  Ixii.  4.  And  thy  land 
shall  be  married.  2  Sam.  xxiii.  3.  He  that  ruleth  over  men 
must  be  just,  ruling  in  the  fear  of  God.  2  Chron.  xxix.  2.  And 
he  did  right  in  the  sight  of  the  Lord.  4.  And  he  brought  in  the 

*  Nourishers. 


DECLARATION  AND  TESTIMONY. 


257 


priests  and  the  Levites,  and  gathered  them  together.  15. 
And  they  gathered  their  brethren,  and  sanctified  themselves, 
and  came,  according  to  the  commandment  of  the  king,  by  the 
words  of  the  Lord,  to  cleanse  the  house  of  the  Lord.  Chap. 
XXX.  22.  And  Hezekiah  spake  comfortably  unto  all  the  Le- 
vites, that  taught  the  good  knowledge  of  the  Lord.  Rev.  xxi. 
24.  And  the  kings  of  the  earth  do  bring  their  glory  and  ho- 
nour into  it.  Dan.  vii.  22.  And  the  time  came  that  the  saints 
possessed  the  kingdom.  1  Cor.  x.  31.  Whatsoever  yc  do,  do 
all  to  the  glory  of  God.  Psalm  cxxxvii.  5.  If  I  forget  thee, 
O  Jerusalem,  let  my  right  hand  forget  her  cunning,  cxii.  7. 
Peace  be  within  thy  walls,  and  prosperity  within  thy  palaces. 

We  therefore  condemn  the  following  errors,  and 
testify  acrainst  all  who  maintain  them : 

1.  "  That  civil  government  is  not  an  ordinance 
of  God." 

2.  "That  Christians  owe  no  allegiance  to  civil 
authority." 

3.  "  That  civil  government  is  founded  in 
grace." 

4.  *'  That  the  Scripture  revelation  is  not  the  rule 
by  which  Christians  should  direct  their  civil  con- 
duct." 

5.  **  That  the  magistrate,  as  such,  has  nothing 
to  do  with  the  Christian  religion,  nor  the  minister 
a  right  to  examine  the  policy  of  nations,  and  teach 
civil  duties." 

6.  "  That  Christians  are  bound  to  cherish,  as  the 
ordinajtce  of  God,  all  those  who  may  be  exalted  in 
providence  to  power  in  a  nation,  although  they 
may  be  tyrants  and  usurpers,  and  bound  by  an 
oath  to  give  their  power  unto  the  beast,  in  the  esta- 
blishment of  a  false  religion." 

7.  "  That  it  is  lawful  for  civil  rulers  to  authorize 
the  purchase  and  sale  of  any  part  of  the  human 
family,  as  slaves." 

8.  "  That  a  constitution  of  orovernment  which 

22* 


258 


DECLARATION  AND  TESTIMONY. 


deprives  unofTending  men  of  liberty  and  property 
is  a  moral  institution,  to  be  recognised  as  God's 
ordinance." 


CHAPTER    XXX. 


OF   THE    RIGHT    OF    DISSENT    FROM    A   CONSTITUTION   OF   CIVIL 
GOVERNMENT. 

].  Civil  society  being  a  voluntary  association, 
the  nation  is  not  bound  to  admit  to  all  its  peculiar 
privileges  every  person  who  may  reside  within  the 
reach  of  its  power,  nor  is  every  person  dwelling 
within  the  limits  of  a  nation  under  obligation  to 
incorporate  with  the  national  society.  Every  go- 
vernment has  the  right  of  making  laws  of  naiura- 
lization,  and  every  individual  possesses  the  right 
of  expatriation f  and  both  these  rights  are  to  be 
exercised  in  conformity  to  the  law  of  God,  the  su- 
preme ruler  and  judge. 

Gen.  xlvii.  4.  For  to  sojourn  in  the  land  arc  we  come. — 
Now,  therefore,  we  pray  thee,  let  thy  servants  dwell  in  the 
land  of  Goshen.  Num.  x.  29.  And  Moses  said  unto  Hobab — 
Come  thou  with  us  and  we  will  do  thee  good.  30.  And  he 
said  unlo  him,  I  will  not  go.  Chap.  xv.  15.  One  ordinance 
be  both  for  you  of  the  congregation,  and  also  for  the  stranger 
that  sojourneth  with  you.  Chap.  xxiv.  17.  Thou  shalt  not 
pervert  the  judgment  of  the  stranger.  Deut.  xxiii.  8.  The 
children  that  are  begotten  of  them  shall  enter  into  the  con- 
gregation of  the  Lord,  in  their  third  generation.  Acts  xxi. 
39.  A  citizen  of  no  mean  city.  Chapt  xxii.  27.  Tell  me,  art 
thou  a  Roman?  He  said,  Yea.  28.  With  a  great  sum  ob- 
tained I  this  freedom.  And  Paul  said,  But  I  was  freeborn. 
Jam.  iv.  12.  There  is  one  lawgiver. 


DECLARATION  AND  TESTIMONY.  359 

2.  It  is  the  duty  of  Christians,  for  the  sake  of 
peace  and  order,  and  in  humble  resignation  to 
God's  good  providence,  to  conform  to  the  common 
regulations  of  society  in  things  lawful ;  but  to  pro- 
fess allegiance  to  no  constitution  of  government 
which  is  in  hostility  to  the  kingdom  of  Christ,  the 
head  of  the  Church,  and  the  Prince  of  the  kings  of 
the  earth. 

Jer.  xxix.  4.  Thus  saith  the  Lord  of  hosts,  the  God  of  Israel, 
unto  all  that  are  carried  away  captives.  5.  Build  ye  houses 
and  dwell  in  them ;  and  plant  gardens,  and  eat  the  fruit  of 
them.  6.  Take  ye  wives  and  beget  sons  and  daughters.  7. 
And  seek  the  peace  of  the  city,  whither  I  have  caused  you  to 
be  carried  away  captive,  and  pray  unto  the  Lord  for  it;  for  in 
the  peace  thereof  shall  ye  have  peace.  Psalm  cxxxvii.  1. 
By  the  rivers  of  Babylon,  there  we  sat  down ;  yea,  we  wept 
when  we  remembered  Zion.  4.  How  shall  we  sing  the 
Lord's  song  in  a  strange  land  1  6.  Let  my  tongue  cleave  to 
the  roof  of  my  mouth,  if  I  prefer  not  Jerusalem  above  my 
chief  joy.  8.  O  daughter  of  Babylon,  who  art  to  be  destroyed. 
9.  Happy  shall  he  be  that  taketh  and  daslieth  thy  little  ones 
against  the  stones.  Acts  iv.  19.  Whether  it  be  right  in  the 
sight  of  God  to  hearken  unto  you,  more  than  unto  God,  judge 
ye.  Matth.  vi.  10.  Thy  kingdom  come.  Heb.  xii.  26.  Yet 
once  more  I  shake  not  the  earth  only,  but  also  heaven.  28. 
Wherefore  we  receiving  a  kingdom  which  cannot  be  moved. 
Mic.  iv.  8.  The  kingdom  shall  come  to  the  daughter  of  Jeru- 
salem. 13.  Arise,  and  thresh,  O  daughter  of  Zion ;  for  I  will 
make  thine  horn  iron,  and  I  will  make  thy  hoofs  brass ;  and 
thou  shalt  beat  in  pieces  many  people :  and  I  will  consecrate 
their  gain  unto  the  Lord,  and  their  substance  unto  the  Lord  of 
the  whole  earth. 

3.  Virtuous  persons,  who,  in  their  private  capa- 
city, are  endeavouring  to  further  the  true  end  of 
civil  government,  the  maintenance  of  peace  and 
quietness  in  all  godliness  and  honesty,  although 
they  dissent  from  the  constitution  of  civil  govern- 
ment of  the  nation  in  which  they  reside,  have  a 
right  to  protection  in  their   lives,  liberties,  and 


2Q0  DECLARATION  AND  TESTIMONY. 

property,  they  contributing  their  proportion  of  the 
common  taxation ;  but  they  are  not  to  act  incon- 
sistently with  their  declared  dissent,  and  it  would 
be  tyranny  to  constrain  them  to  such  measures. 

Rom.  xiii.  3.  For  rulers  are  not  a  terror  to  good  works,  but 
to  the  evil.  Wilt  thou,  then,  not  be  afraid  of  the  power? 
Do  that  which  is  good,  and  thou  shall  have  praise  of  the  same. 
1  Tim.  ii.  2.  That  we  may  lead  a  quiet  and  peaceable  life,  in 
all  godliness  and  honesty.  Num.  xv.  16.  One  law  and  one 
manner  shall  be  for  you,  and  for  the  stranger  that  sojourneth 
with  you.  Exod.  xxii.  21.  Thou  shalt  neither  vex  a  stranger, 
nor  oppress  him  :  for  ye  were  strangers  in  the  land  of  Egypt. 
Rom,  ii.  3.  And  thinkest  thou  this,  O  man,  that  judgest  them 
which  do  such  things,  and  doest  the  same,  that  ihou  shalt  es- 
cape the  judgment  of  God  1  Jer.  xxi.  12.  Thus  saith  the 
Liord,  Execute  judgment  in  the  morning,  and  deliver  him  that 
is  spoiled  out  of  the  hand  of  the  oppressor.  Est.  iii.  8.  And 
Ha  man  said  unto  King  Ahasuerus,  There  is  a  certain  people 
scattered  abroad,  and  dispersed  among  the  people  in  all  the 
provinces  of  thy  kingdom ;  and  their  laws  are  diverse  from  all 
people  ;  neither  keep  they  the  king's  laws  ;  therefore,  it  is  not 
for  the  king's  profit  to  suffer  them.  9.  If  it  please  the  king, 
let  it  be  written  that  they  may  be  destroyed. 

4.  Christians  testifying  against  national  evils, 
and  striving  in  the  use  of  moral  means  to  effect  a 
reformation,  should  relinquish  temporal  privileges, 
rather  than  do  any  thing  which  may  appear  to 
contradict  their  testimony,  or  lay  a  stumbling 
block  before  their  w^eaker  brethren. 

1  Kings  xix.  9.  And  he  came  thither  unto  a  cave,  and 
lodged  there.  10.  And  he  said,  I  have  been  very  jealous  for 
the  Lord  God  of  Hosts:  for  the  children  of  Israel  have  forsaken 
thy  covenant.  Heb.  xi.  24.  By  faith,  Moses,  when  he  was 
come  to  years,  refused  to  be  called  the  son  of  Pharaoh's 
daughter.  26.  Esteeming  the  reproach  of  Christ  greater 
riches  than  the  treasures  in  E^ypt.  36.  And  others  had  trials 
of  cruel  mockings,  and  scourgings,  yea,  moreover  of  bonds  and 
imprisonments.  Num.  xxiii.  9.  Lo,  the  people  shall  dwell 
alone,  and  shall  not  be  reckoned  among  the  nations.     Rom. 


DECLARATION  AND  TESTLMONY.  261 

xiv.  21.  It  is  good  neither  to  eat  flesh,  nor  drink  wine,  nor 
any  thing  whereby  thy  brother  stumbleth,  or  is  offended. 

We  therefore  condemn  the  following  error s,  and 
testify  against  all  who  maintain  them: 

1.  "That  it  is  lawful  to  profess  or  swear  alle- 
giance to  an  immoral  constitution  of  civil  govern- 
ment." 

2.  "  That  Christians,  under  pretence  of  bearing 
an  active  testimony,  are  bound  to  effect  a  change 
in  the  moral  state  of  nations  with  the  sword." 

3.  "  That  it  is  not  lawful  for  Christians  to  wage 
war  in  defence  of  liberty,  religion,  or  life." 

4.  "  That  the  enjoyment  of  no  temporal  privi- 
lege may  be  relinquished  for  the  sake  of  peace,  or 
for  fear  of  making  a  Christian  brother  to  offend." 


262  DECLARATION  AND  TESTIMONY. 


CHAPTER   XXXI. 


OF  CHURCH  DISCIPLINE. 

1.  In  the  present  imperfect  state  of  the  visible 
Church,  from  the  ungodhness  of  carnal  professors 
of  religion,  and  from  remaining  depravity  even  in 
the  truly  gracious,  offences  or  scandals  must  fre- 
quently arise. 

Matth.  xviii.  7.  For  it  must  needs  be  that  offences  come. 
Rom.  xvi.  17.  Now,  I  beseech  you,  brethren,  mark  them 
which  cause  divisions  and  offences  contrary  to  the  doctrine 
which  ye  have  learned ;  and  avoid  them. 

2.  A  scandal  is  not  every  thing  which  is  sivful, 
or  displeaseth;  but  something  in  a  professor's  car- 
riage, which  either  in  itself  or  from  its  circum- 
stances, may  tempt  others  to  sin,  expose  the 
Church  to  just  reproach,  or  mar  the  spiritual  com- 
fort of  the  saints. 

Rom.  vii.  21.  When  I  would  do  good,  evil  is  present  with 
me.  Luke  xvii.  1.  It  is  impossible  but  that  offences  will 
come ;  but  wo  unto  him  through  whom  tliey  come.  Rom. 
xiv.  13.  Judge  this  rather,  that  no  man  put  a  stumbling- 
Mock,*  or  an  occasion  to  fall  in  his  brother's  way. 

3.  The  Lord  Jesus  Christ  hath  instituted  Church 
DISCIPLINE,  in  order  to  remove  scandals,  and  pre- 
vent their  unhappy  effects ;  and  no  Church  can, 
without  the  faithful  and  spiritual  application  of  it, 
hope  for  his  countenance  and  blessing. 

Matth.  xvi.  19.  And  I  will  give  unto  thee  the  keys  of  the 
kingdom  of  heaven.     1  Cor.  v.  12.  Do  not  ye  judge  them  that 

*  Scandal. 


DECLARATION  AND  TliSTlMONy.  gg^ 

are  within  1  2  Cor.  x.  8.  Our  authority  which  the  Lord  hath 
given  us  for  edification.  1  Thess.  v.  14.  Warn  them  that 
are  unruly.  Eph.  v.  11.  And  have  no  fellowship  with  the 
unfruitful  works  of  darkness,  hut  rather  reprove  them.  Rev. 
iii.  16.  So,  then,  because  thou  art  lukewarm,  and  neither  cold 
nor  hot,  1  will  spue  thee  out  of  my  mouth. 

4.  The  impartial  and  prudent  exercise  of  Church 
discipline  is  useful  for  vindicating  the  honour  of 
Jesus  Christ,  maintaining  the  dignity  of  his  ordi- 
nances, preserving  the  purity  of  the  Church,  avert- 
ing the  judgments  of  God,  and  for  the  benefit  of 
the  offender  himself,  that  by  the  administration  of 
this  ordinance  of  Christ,  through  grace,  he  may 
be  humbled  and  recovered. 

Eph.  V.  8.  Now  are  ye  light  in  the  Lord :  Walk  as  children 
of  light.  Matth.  xi.  29.  Take  my  yoke  upon  you.  Rom. 
xvi.  17.  Mark  them  which  cause  divisions,  contrary  to  the 
doctrine  which  ye  have  learned,  and  avoid  them.  2  Thess. 
iii.  6.  Withdraw  yourselves  from  every  brother  that  walketh 
disorderly,  and  not  after  the  tradition  which  he  received  of  us. 
Rev.  ii.  14.  But  I  have  a  few  things  against  thee,  because 
thou  hast  there  them  that  hold  the  doctrine  of  Balaam.  2 
Thess.  iii.  14.  Note  that  man  and  have  no  company  with  him, 
that  he  may  be  ashamed.  1  Tim.  v.  20.  Them  that  sin,  re- 
buke before  all,  that  others  also  may  fear. 

We  therefore  condemn  the  following  errors^  and 
testify  against  all  who  maintain  them : 

1.  "That  the  exercise  of  Church  discipline  is 
not  a  necessary  part  of  ministerial  duty." 

2.  "  That  a  professor  should  be  censured  by  a 
Church  judicatory  for  every  thing  at  which  an- 
other may  justly  be  displeased." 


264  DECLARATION  AND  TESTIMONY. 


CHAPTER  XXXII 


OF  MINISTERIAL  VISITATION  AND  CATECHISING. 

1.  It  is  the  duty  of  the  pastor  of  every  Chris- 
tian congregation  to  inspect  the  state  of  his  flock, 
acquaint  himself,  as  much  as  may  be,  with  the 
knowledge,  the  character,  the  disposition,  the  con- 
duct, and  progress  in  spirituality,  of  every  mem- 
ber thereof,  in  order  that  he  may  rightly  divide 
the  word  of  truth,  giving  unto  each  his  portion  in 
due  season. 

1  Tim.  iii.  2.  A  bishop  then  must  be  blameless — vigilant — 
apt  to  teach.  2  Tim.  ii.  15.  A  workman  that  needeth  not  to 
be  ashamed,  rightly  dividing- the  word  of  truth,  iv.  2.  Instant 
in  season,  out  of  season.  Acts  xx.  28.  Take  heed,  therefore, 
unto  yourselves,  and  to  all  the  flock  over  which  the  Holy 
Ghost  hath  made  you  overseers. 

2.  He  is  to  visit  them  from  house  to  house,  not 
merely  as  a  friend,  but  as  one  who  watches  for 
their  souls:  In  family  visitation,  the  minister  is  to 
inquire  how  they  attend  upon  the  duties  of  perso- 
nal and  family  religion,  and  the  various  ordinances 
of  public  worship,  giving  them  suitable  exhorta- 
tions, and  praying  for  them,  and  with  them. 

Heb.  xiii.  17.  They  watch  for  your  souls,  as  they  that  must 
give  an  account.  Tit.  ii.  2.  That  the  aged  men  be  sober, 
grave,  temperate,  sound  in  faith,  in  charity,  in  patience.  3. 
The  aged  women  likewise,  that  they  be  in  behaviour  as  be- 
cometh  holiness.  4.  That  they  may  teach  the  young  women 
to  be  sober.  6.  Young  men,  likewise,  exhort  to  be  sober 
minded.  9.  Exhort  servants  to  be  obedient  to  their  own  mas- 
ters. 1  Tim.  ii.  8.  I  will,  therefore,  that  men  pray  every 
where,  lifting  up  holy  hands,  without  wrath  and  doubting. 


DECLARATION  AND  TESTIMONY.  265 

3.  The  minister  is  to  visit  the  sick  who  are  in- 
capable of  attending  the  public  ordinances,  com- 
forting them  under  their  afflictions,  admonishing 
them  how  they  are  to  improve  such  dispensations 
of  Providence,  exhorting  them  to  prepare  for 
death,  and  praying  for  them,  and  with  them,  as 
opportunity  may  offer,  watching  for  their  souls 
until  they  are  removed  from  being  under  his 
charge  into  their  eternal  state.  The  elders  of  the 
congregation  are,  in  their  station,  to  attend  to  the 
visitation  of  the  flock,  with  or  without  the  min- 
ister. 

Isa.  xxvi.  16.  They  poured  out  a  prayer  when  thy  chasten- 
ing was  upon  them.  Matth.  xxv.  36.  1  was  sick  and  ye  visit- 
ed me.  40.  Inasmuch  as  ye  have  done  it  unto  one  of  the 
least  of  these  my  brethren,  ye  have  done  it  unlo  me.  Jam.  i. 
27.  Pure  religion — to  visit  the  fatherless,  and  widows,  in  their 
affliction.  Chap.  v.  13.  Is  any  among  you  afflicted  1  let  him 
pray.  14.  Is  any  sick  among  you  1  let  liim  call  for  the  elders 
of  the  church;  and  let  them  pray  over  him.  15.  And  the 
prayer  of  faith  shall  save  the  sick.  16.  The  effectual  fervent 
prayer  of  a  righteous  man  availeth  much.  Heb.  xiii.  17. 
They  watch  for  your  souls. 

4.  Catechising,  which  is  a  plain  and  familiar 
way  of  conveying  spiritual  instruction  to  old  and 
young,  according  to  their  respective  capacities,  is 
a  necessary  part  of  the  minister's  duty;  and  is  to 
be  performed,  not  for  showing  his  own  talents,  but 
for  ascertaining  and  improving  the  religious  know- 
ledge of  the  catechumens. 

Matth.  xri.  15.  He  saith  unto  them,  But  whom  say  ye  that 
I  ami  Chap.  xxii.  42.  What  think  ye  of  Christ  1  Whose 
son  is  he  1  45.  If  David  then  call  him  Lord,  how  is  he  his 
son?  1  Pet.  iii.  15.  Be  ready  always  to  give  an  answer  to 
every  man  that  asketh  you  a  reason  of  the  hope  that  is  in  you. 
Acts  viii.  30.  Understandest  thou  what  thou  readestl  31. 
And  he  said,  How  can  I,  except  some  man  should  guide  mef 
23 


266 


DECLARATION  AND  TESTIMONY. 


35.  Then  Philip  opened  his  mouth,  and  began  at  the  same 
scripture,  and  preached  unto  him  Jesus.  37.  If  thou  believest 
with  all  thine  heart,  thou  mayest. 

We  therefore  condemn  the  following  errois,  and 
testify  against  all  who  maintain  them  : 

1.  "That  a  minister  may,  in  ordinary  cases, 
take  the  pastoral  charge  of  a  congregation,  to 
which  it  is  evidently  impossible  he  can  discharge 
ministerial  duties." 

2.  "  That  the  fear  of  giving  offence  or  the  peo- 
ple's having  been  unaccustomed  to  it,  is  any  ex- 
cuse for  a  minister's  neglect  of  the  duties  of  minis- 
terial visitation,  or  catechising." 

3.  **  That  ruling  elders  are  not  under  obligation 
to  watch  over  and  promote  the  spiritual  improve- 
ment of  the  flock." 


DECLARATION  AND  TESTIMONY.  267 


CHAPTER   XXXIII. 


OF  TESTIMONY  BEARING. 

1.  Christians  are  witnesses  for  God  among 
men;  and,  having  in  their  possession  the  testi- 
mony of  God  in  the  Holy  Scriptures,  it  is  the 
duty  of  the  Church  to  apply  the  doctrines  of  in- 
spiration in  staling  and  defending  truth,  and  in 
condemning  all  contrary  errors,  bearing  witness 
against  all  who  maintain  them. 

Isa.  xliii.  10.  Ye  are  my  witnesses,  saith  the  Lord.  Acts 
V.  32.  And  we  are  his  witnesses  of  these  things.  Chap.  xxvi. 
16.  I  have  appeared  unto  thee  for  this  purpose,  to  make  thee 
a  minister  and  a  witness.  Psalm  Ixxviii.  5.  For  he  establish- 
ed a  testimony  in  Jacob.  1  Cor.  i.  6.  The  testimony  of  Christ 
was  confirmed  in  you.  Chap.  ii.  1.  Declaring  unto  you  the 
testimony  of  God.  Mark  vi.  11.  And  whosoever  shall  not  re- 
ceive you,  nor  hear  you,  when  ye  depart  thence,  shake  off  the 
dust  under  your  feet  for  a  testimony  against  them. 

2.  The  testimony  of  the  Church  is  progressive, 
in  order  to  oppose  and  condemn  the  novel  errors 
which  each  period  may  produce;  and  every  gene- 
ration is  to  take  care  that  the  truth,  as  stated  and 
defended  by  their  predecessors,  shall  be  maintain- 
ed and  faithfully  transmitted,  together  with  the 
result  of  their  own  contendings,  to  the  succeeding 
generation. 

2  Thess.  i.  10.  Our  testimony  among  you  was  believed. 
Rev.  xi.  3.  And  I  will  give  power  unto  my  two  witnesses, 
and  they  shall  prophesy  one  thousand  two  hundred  and  three- 
score days.  7.  And  when  they  shall  have  finished  their  tes- 
timony. Psalm  Ixxviii.  5.  For  he  established  a  testimony  in 
Jacob,  and  appointed  a  law  in  Israel,  which  he  commanded 


268  DECLARATION  AND  TESTIMONY. 

our  fathers,  that  they  should  make  them  known  to  their  chil- 
dren ;  7,  that  the  generation  to  come  might  know  them,  even 
the  children  which  should  be  born,  who  should  arise  and  de- 
clare them  to  their  children,  xlviii.  12.  Walk  about  Zion, 
and  go  round  about  her ;  tell  the  towers  thereof.  13.  Mark 
ye  well  her  bulwarks,  consider  her  palaces ;  that  ye  may  tell 
it  to  the  generation  following. 

3.  The  Church  may  not  recede  from  a  more 
clear  and  particular  testimony  to  a  more  general 
and  evasive  one ;  but  the  witnesses  must  proceed 
in  finishing  their  testimony,  rendering  it  more 
pointed  and  complete,  until  God  shall,  according 
to  his  promise,  overthrow  the  empire  of  darkness, 
and  introduce  the  millennial  state,  in  which  the 
earth  shall  be  full  of  the  knowledge  of  the  Lord, 
as  the  waters  cover  the  sea. 

Rev.  ii.  25.  But  that  which  ye  have  already,  hold  fast  till 
I  come.  Isa.  viii.  16.  Bind  up  the  testimony,  seal  the  law 
among  my  disciples.  Rev.  xii.  17.  Which  keep  the  com- 
mandments of  God  and  have  the  testimony  of  Jesus  Christ. 
Phil.  iii.  16.  Whereto  we  have  already  attained,  let  us  walk 
by  the  same  rule,  let  us  mind  the  same  thing.  Rev.  vi.  9.  I 
saw  under  tlie  altar,  the  souls  of  them  that  were  slain  for  the 
word  of  God,  and  for  the  testimony  which  they  held.  Chap, 
xii.  11.  They  overcame  him  by  the  blood  of  the  Lamb,  and 
by  the  word  of  their  testimony.  Dan.  vii.  22.  And  judgment 
was  given  to  the  saints  of  the  Most  High ;  and  the  time  came 
that  the  saints  possessed  the  kingdom.  Rev.  xx.  4.  And 
judgment  was  given  unto  them — and  they  lived  and  reigned 
with  Christ  a  thousand  years.  Psalm  Ixxiv.  20.  Have  respect 
unto  the  covenant.  21.  O  let  not  the  oppressed  return 
ashamed.  22.  Arise,  O  God,  plead  thine  own  cause.  Psalm 
Ixxii.  19.  AND  LET  THE  WHOLE  EARTH  BE  FILLED 
WITH  HIS  GLORY.     AMEN  AND  AMEN. 

We  therefore  condemn  the  following  errors,  and 
testify  against  all  who  maintain  them : 

1.  "  That  the  Bible  is  the  only  proper  testimony 
of  the  Church." 


DECLARATION  AND  TESTIMONY.  209 

2.  "  That  a  Christian  is  under  no  obligation  to 
follow  Christ's  witnesses  in  their  faithful  contend- 
ings." 

3.  "  That  it  is  lawful,  in  order  to  enlarge  the 
Church,  to  open  a  wider  door  of  communion,  by 
declining  from  a  more  pointed  testimony,  to  one 
which  is  more  loose  and  general." 


23* 


APPENDIX 


TERMS  OF  ECCLESIASTICAL  COMMUNION 

im  THE 

REFORMED    PRESBYTERIAN    CHURCH 

IN 

NORTH  AMERICA. 

1.  An  acknowledgment  of  the  Scriptures  of  the 
Old  and  New  Testaments  to  be  the  word  of  God, 
and  the  only  rule  of  faith  and  manners. 

2.  An  acknowledgment  that  the  whole  doctrine 
of  the  Westminster  Confession  of  Faith,  and  the 
Catechisms,  larger  and  shorter,  are  agreeable 
unto,  and  founded  upon,  the  Scriptures. 

3.  An  acknowledgment  of  the  divine  right  of 
one  unalterable  form  of  Church  Government  and 
manner  of  worship — and  that  these  are,  for  sub- 
stance, justly  exhibited  in  that  form  of  Church 
Government  and  the  directory  for  worship  agreed 
upon  by  the  assembly  of  divines  at  Westminster, 
as  they  were  received  by  the  Church  of  Scotland. 

4.  An  acknowledgment  that  public  covenant- 
ing is  an  ordinance  of  God,  to  be  observed  by 
Churches  and  nations  under  the  New  Testament 
Dispensation — and  that  those  Vows,  namely,  that 
which  w^as  entered  into  by  the  Church  and  king- 
dom of  Scotland,  called  the  National  Covenant, 


272  TERMS  OF  COMMUNION. 

and  that  which  was  afterwards  entered  into  by 
the  three  kingdoms,  Scotland,  England,  and  Ire- 
land, and  by  the  Reformed  Churches  in  those 
kingdoms,  usually  called  the  Solemn  League  and 
Covenant,  were  entered  into  in  the  true  spirit  of 
that  institution — and  that  the  obligation  of  these 
covenants  extends  to  those  who  were  represented 
in  the  taking  of  them,  although  removed  to  this  or 
any  other  part  of  the  world,  in  so  far  as  they  bind 
to  duties  not  peculiar  to  the  Church  in  the  British 
Isles,  bnt  applicable  in  all  lands. 

5.  An  approbation  of  the  faithful  contendings 
of  the  martyrs  of  Jesus,  and  of  the  present  Re- 
formed Covenanted  Churches  in  Britain  and  Ire- 
land, against  Paganism,  Popery,  and  Prelacy,  and 
against  immoral  constitutions  of  civil  government, 
together  with  all  Erastian  tolerations  and  persecu- 
tions which  flow  therefrom,  as  containing  a  noble 
example  for  us  and  our  posterity  to  follow  in  con- 
tending for  all  divine  truth,  and  in  testifying 
against  all  contrary  evils  which  may  exist  in  the 
corrupt  constitutions  of  either  Church  or  state. 

6.  An  approbation  of  the  doctrines  contained  in 
the  Declaration  and  Testimony  of  the  Reformed 
Presbyterian  Church  in  North  America,  in  defence 
of  truth,  and  in  opposition  to  error. 

These,  together  with  due  subordination  in  the 
Lord  to  the  authority  of  the  Synod  of  the  Re- 
formed Presbyterian  Church  in  North  America, 
and  a  regular  life  and  conversation,  form  the 
bonds  of  our  ecclesiastical  union. 


FORMULA   OF  QUERIES, 

To  he  put  to  Ruling  Elders  at  Ordination.* 

1.  Do  you  believe  the  Scriptures  of  the  Old  and 
New  Testaments  to  be  the  word  of  God,  and  the 
only  rule  of  faith  and  manners? 

2.  Do  you  sincerely  own  the  doctrines  con- 
tained in  the  Westminster  Confession  of  Faith, 
Catechisms,  larger  and  shorter,  as  these  were  re- 
ceived by  the  Church  of  Scotland? 

3.  Are  you  persuaded  that  the  Lord  Jesus 
Christ,  the  King  and  Head  of  the  Church,  hath 
instituted  one  unalterable  form  of  Church  Govern- 
ment, distinct  from,  and  independent  of,  civil  go- 
vernment, and  that  it  is  exclusively  Presbyterian? 

4.  Do  you  acknowledge  the  morality  of  solemn 
covenanting,  both  personal  and  social,  private  and 
public,  in  New  Testament  times,  and  that  such 
moral  covenants,  whether  civil  or  ecclesiastical, 
as  recognize  posterity,  are  binding  upon  those  re- 
presented in  the  taking  of  them,  as  well  as  upon 
the  actual  covenanters? 

5.  Do  you  believe  that  the  national  covenant  of 
Scotland,  and  the  Solemn  League  and  Covenant 
of  Scotland,  England,  and  Ireland,  were  entered 
into  agreeably  to  the  spirit  of  this  permanent  insti- 
tution, and  from  the  unity  of  the  Christian  Church, 
that  these  engagements,  divested  of  any  thing  pe- 

*  This  Formula  of  Queries  is  also  to  be  put  to  Ministers  at  their 
ordination,  with  the  appropriate  accommodations  to  their  office. 


274  FORMULA  OF  UUERIES. 

cular  to  the  British  Isles,  are  still  binding  upon  the 
Reformed  Church  in  every  land? 

6.  Do  you  approve  of  the  Declaration  and  Tes- 
timony of  the  Reformed  Presbyterian  Church  in 
North  America,  and  the  faithful  contendings  of  the 
confessors  and  martyrs  of  Jesus  in  former  ages 
against  Paganism,  Popery,  and  Prelacy;  and  also 
of  the  Testimony  of  the  Reformed  Covenanted 
Church  in  Britain  and  Ireland,  in  behalf  of  all  the 
attainments  of  the  Reformation  i 

7.  So  far  as  you  can  know  your  own  heart,  is 
it  the  glory  of  God,  and  edification  of  the  Church, 
and  not  any  selfish  object,  that  moves  you  to  un- 
dertake the  sacred  office  of  ruling  Elder? 

8.  Do  you  promise,  in  the  strength  of  divine 
grace,  to  rule  well  your  own  house — to  live  a  holy 
and  exemplary  life — to  watch  faithfully  over  the 
members  of  this  Church — to  exhort  with  meekness 
and  long  sufliering — to  visit  the  sick  and  the  afflict- 
ed— and  to  attend  punctually  the  meetings  of  the 
session,  and  of  the  superior  judicatories,  when 
called  thereunto,  judging  faithfully  in  the  house  of 
God? 

9.  Do  you  promise  subjection  to  this  session, 
and  to  the  superior  judicatories  of  this  Church  in 
the  Lord,  and  engage  to  follow  no  divisive  courses 
from  the  doctrine  and  order  which  the  Church 
has  solemnly  recognized  and  adopted ;  and  do  you 
further  promise  to  submit  to  all  that  brotherly 
admonition  which  your  brethren  may  tender  you 
in  the  Lord  ? 


THE  END. 


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